Therefore, from the fact that species of the phantasms exist in But when such apparitions occur, it is evident that Christ is not present under His own species, because the entire Christ is contained in this sacrament, and He remains entire under the form in which He ascended to heaven: yet what appears miraculously in this sacrament is sometimes seen as a small particle of flesh, or at times as a small child. Nom. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. Objection 2. It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple; which cannot be, unless there is one intellect in both. Reply to Objection 1. F. Innocentius Apap, O.P., S.T.M., Censor. But it is the act of an organic body. Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. Therefore it is not united to the body as its form. Text Size. Reply to Objection 3. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. This can easily be explained, if we consider the differences of species and forms. But one cannot sense without a body: therefore the body must be some part of man. Objection 1. Since, however, the soul has not quantitative totality, neither essentially, nor accidentally, as we have seen; it is enough to say that the whole soul is in each part of the body, by totality of perfection and of essence, but not by totality of power. Objection 3. Reply to Objection 3. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). Westmonasterii.APPROBATIO ORDINISNihil Obstat. But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. F. Raphael Moss, O.P., S.T.L. Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. On the contrary, The gloss on 1 Corinthians 11:25, commenting on the word "Chalice," says that "under each species," namely, of the bread and wine, "the same is received"; and thus it seems that Christ is entire under each species. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. Further, the soul is in the body of which it is the act. The Commentator held that this union is through the intelligible species, as having a double subject, in the possible intellect, and in the phantasms which are in the corporeal organs. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. Therefore the intellect is not united to the body as its form. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." ii, 1) that the relation of a part of the soul to a part of the body, such as the sight to the pupil of the eye, is the same as the relation of the soul to the whole body of an animal. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. 2 (Whether angels . Therefore the soul should be united to a most subtle body, to fire, for instance, and not to a mixed body, still less to a terrestrial body. For that part which is the organ of a nobler power, is a nobler part of the body: as also is that part which serves the same power in a nobler manner. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. It is against these that Cyril says (Ep. In the body is there any other substantial form? To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). vii, 2), that the genus is taken from the matter, and difference from the form. Objection 1. But a form which requires variety in the parts, such as a soul, and specially the soul of perfect animals, is not equally related to the whole and the parts: hence it is not divided accidentally when the whole is divided. As stated above, the body of Christ is not under the species of wine by the power of the sacrament, but by real concomitance: and therefore by the consecration of the wine the body of Christ is not there of itself, but concomitantly. Objection 2. Therefore, from the fact that the species of phantasms are in the possible intellect, it does not follow that Socrates, in whom are the phantasms, understands, but that he or his phantasms are understood. Objection 2. Reply to Objection 2. For an immaterial substance is not multiplied in number within one species. The same is to be said of the sensitive soul in brute animals, and of the nutritive soul in plants, and universally of all more perfect forms with regard to the imperfect. i, 4. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). The body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist. But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. If therefore Christ be entirely under every part of the said species, it would follow that He is in this sacrament an infinite number of times: which is unreasonable; because the infinite is repugnant not only to nature, but likewise to grace. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. Secondly, because a glorified body, which appears at will, disappears when it wills after the apparition; thus it is related (Luke 24:31) that our Lord "vanished out of sight" of the disciples. Objection 3. v). As stated above, during such apparitions Christ's proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. Therefore neither is the substance of the intellect the form of a body. Thirdly, because the action of a motor is never attributed to the thing moved, except as to an instrument; as the action of a carpenter to a saw. 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. Reply to Objection 1. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." This power is called the intellect. The distinction between Socrates and Plato would be no other than that of one man with a tunic and another with a cloak; which is quite absurd. Reply to Objection 4. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. vii, 6). Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. Therefore Christ's body is not in this sacrament as in a place. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). Therefore, when such apparition occurs, Christ is under the sacrament. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." Further, the Philosopher says (De Anima. Objection 1. Are all the dimensions of Christ's body in this sacrament? Reply to Objection 2. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Consequently, the dimensive quantity of Christ's body is not there. and F. Leo Moore, O.P., S.T.L.Imprimatur. For the nature of each thing is shown by its operation. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Number follows division, and therefore so long as quantity remains actually undivided, neither is the substance of any thing several times under its proper dimensions, nor is Christ's body several times under the dimensions of the bread; and consequently not an infinite number of times, but just as many times as it is divided into parts. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. But dispositions to a form are accidents. To be united to the body belongs to the soul by reason of itself, as it belongs to a light body by reason of itself to be raised up. Further, power and action have the same subject; for the same subject is what can, and does, act. Therefore, only the flesh and blood of Christ are contained in this sacrament. And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. Further, the human body is a mixed body. Whence it does not follow that a part of an animal is an animal. Therefore, the substance of Christ's body will be in this sacrament even outside the species of the bread, which is unreasonable, since the substance of Christ's body is in this sacrament, only by the consecration of the bread, as stated above (Article 2). The Summa Theologica is divided into three parts. But the second kind of totality, which depends on logical and essential perfection, properly and essentially belongs to forms: and likewise the virtual totality, because a form is the principle of operation. Objection 1. Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one anotheror that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. But the part which moves is the soul. But the shape is united to the wax without a body intervening. From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. Therefore, on the withdrawal of the soul, as we do not speak of an animal or a man unless equivocally, as we speak of a painted animal or a stone animal; so is it with the hand, the eye, the flesh and bones, as the Philosopher says (De Anima ii, 1). The Philosopher is speaking there of the motive power of the soul. 2 Treatise on the Last End (Questions 1-5) 3 Treatise on Human Acts: Acts Peculiar to Man (Questions 6-21) 4 Treatise on the Passions (Questions 22-48) 5 Treatise on Habits (Questions 49-54) 6 Treatise on Habits in Particular (Questions 55-89) 7 Treatise on Law (Questions 90-108) Animal. Wherefore the unity of a thing composed of matter and form, is by virtue of the form itself, which by reason of its very nature is united to matter as its act. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. Are all the dimensions of Christ's body in this sacrament? The Perfection of God 5. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. Question. Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Question 76. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. But if anyone says that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man; for each one is conscious that it is himself who understands. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. Objection 5. By the power of the sacrament, there is under the species of this sacrament that into which the pre-existing substance of the bread and wine is changed, as expressed by the words of the form, which are effective in this as in the other sacraments; for instance, by the words: "This is My body," or, "This is My blood." This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. And since knowledge is begotten according to the assimilation of the knower to the thing known, it follows that the same thing may happen to be known by several knowers; as is apparent in regard to the senses; for several see the same color, according to different likenesses. Reply to Objection 3. Therefore the other part must be such that it can be moved. . 4 - THE PERFECTION OF GOD (THREE ARTICLES) Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. Is the entire Christ under each species of the sacrament? If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. Therefore Christ's body is not truly there. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. Questions 75-89 of the First Part (Prima pars) of St. Thomas's great Summa theologiae constitute what has been traditionally called "The Treatise on Man," or, as Pasnau prefers, "The Treatise on Human Nature." Pasnau discusses these fifteen questions in the twelve chapters, plus Introduction and Epilogue, that make up his book. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Thus Aristotle argues, Metaph. But the intellectual soul is the most perfect of souls. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. 76. The reason therefore why Socrates understands is not because he is moved by his intellect, but rather, contrariwise, he is moved by his intellect because he understands. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. Is the entire Christ under every part of the species? Therefore, it should not be united to a body which is composed of parts belonging to various species. It seems that the whole Christ is not contained under both species of this sacrament. Objection 1. SUMMA THEOLOGICA. Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. Objection 2. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. But each part of the human body is not an organic body. the Divine, intellect, and consequently to a beatified intellect, of angel or of man, which, through the participated glory of the Divine intellect, sees all supernatural things in the vision of the Divine Essence. But since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. In the Summa Theologiae, St. Thomas Aquinas says that "angels do not assume bodies from the earth or water, or they could not suddenly disappear." Source: Ia Q. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Reply to Objection 2. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. Reply to Objection 2. Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). But whatever fills a place is there locally. If, therefore, my intellect is distinct from yours, what is understood by me must be distinct from what is understood by you; and consequently it will be reckoned as something individual, and be only potentially something understood; so that the common intention will have to be abstracted from both; since from things diverse something intelligible common to them may be abstracted. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. But both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. Therefore Christ's body is in this sacrament locally. Therefore the soul is not in each part of the body. Therefore He is moved when it is moved. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." But the place, where this sacrament is, is much less than the body of Christ. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. Reply to Objection 1. On the contrary, Accident is posterior to substance, both in the order of time and in the order of reason, as the Philosopher says, Metaph. Reply to Objection 3. Q.76: The Union of the Soul with the Body: Q. Objection 2. Reply to Objection 3. On the contrary, Augustine says in a sermon (Gregory, Sacramentarium): "Each receives Christ the Lord, Who is entire under every morsel, nor is He less in each portion, but bestows Himself entire under each.". 1 - The Nature and Extent of Sacred Doctrine (Ten Articles) Treatise on The One God (QQ [2-26]) Treatise on The One God (QQ [2-26]) Question. But the measure of the bread and wine is much smaller than the measure of Christ's body. Therefore some other substantial form in the body precedes the soul. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. It seems that the intellectual principle is not united to the body as its form. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). Reply to Objection 2. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. If, however, the soul is united to the body as its form, as we have said (Article 1), it is impossible for it to be united by means of another body. 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