We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. By the power of the sacrament there is contained under it, as to the species of the bread, not only the flesh, but the entire body of Christ, that is, the bones the nerves, and the like. But in Christ, being in Himself and being under the sacrament are not the same thing, because when we say that He is under this sacrament, we express a kind of relationship to this sacrament. Thirdly, this is shown to be impossible by the fact that when one operation of the soul is intense it impedes another, which could never be the case unless the principle of action were essentially one. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Objection 1. Is the soul wholly in each part of the body. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Therefore the soul is to the body as a form of matter. 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. vii, 2), that the genus is taken from the matter, and difference from the form. Whence it does not follow that a part of an animal is an animal. That it is entire in each part thereof, may be concluded from this, that since a whole is that which is divided into parts, there are three kinds of totality, corresponding to three kinds of division. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. It would seem that the whole soul is not in each part of the body; for the Philosopher says in De causa motus animalium (De mot. An icon used to represent a menu that can be toggled by interacting with this icon. Reply to Objection 3. In the same way several intellects understand one object understood. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. Now it is evident that the whole nature of a substance is under every part of the dimensions under which it is contained; just as the entire nature of air is under every part of air, and the entire nature of bread under every part of bread; and this indifferently, whether the dimensions be actually divided (as when the air is divided or the bread cut), or whether they be actually undivided, but potentially divisible. Further, things which are very distant from one another, are not united except by something between them. Therefore it is impossible that the entire Christ be contained under this sacrament. i). And therefore it is not necessary for Christ to be in this sacrament as in a place. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. Summa Theologiae FP Q [76] Of The Union Of Body And Soul Summa Theologiae by St. Thomas Aquinas Prologue A [1] A [2] A [3] A [4] A [5] A [6] A [7] A [8] A [1] Whether the intellectual principle is united to the body as its form? For nothing is absolutely one except by one form, by which a thing has existence: because a thing has from the same source both existence and unity; and therefore things which are denominated by various forms are not absolutely one; as, for instance, "a white man." Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Reply to Objection 2. Animal. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Reply to Objection 2. But the intellectual soul is one form. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Therefore a form cannot be without its own proper matter. On the contrary, Augustine says (De Trin. Augustine denies a plurality of souls, that would involve a plurality of species. For since the Godhead never set aside the assumed body, wherever the body of Christ is, there, of necessity, must the Godhead be; and therefore it is necessary for the Godhead to be in this sacrament concomitantly with His body. Hence we read in the profession of faith at Ephesus (P. I., chap. Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. Objection 2. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. 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. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. The same can be clearly shown from the nature of the human species. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. Objection 1. Summary of question number right from the first part of the second part. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. Secondly, it is in keeping with the use of this sacrament, that Christ's body be shown apart to the faithful as food, and the blood as drink. Objection 2. Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. Objection 1. Evang. And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. But various bodies cannot be in the same place. And this body of an equable temperament has a dignity of its own by reason of its being remote from contraries, thereby resembling in a way a heavenly body. viii (Did. Reply to Objection 3. But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. Is the entire Christ under each species of the sacrament? SUMMA THEOLOGICA. For this reason we observe that there is a greater variety of parts in perfect than in imperfect animals; and in these a greater variety than in plants. But fire and air are bodies. And if to this we add that to understand, which is the act of the intellect, is not affected by any organ other than the intellect itself; it will further follow that there is but one agent and one action: that is to say that all men are but one "understander," and have but one act of understanding, in regard, that is, of one intelligible object. For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. But this is even still more impossible. Further, the Philosopher says, Metaph. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. 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. Objection 3. Is the intellectual principle united to the body as its form? vii). Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. For the body of Christ is indeed present under the species of bread by the power of the sacrament, while the blood is there from real concomitance, as stated above (Article 1, Reply to Objection 1) in regard to the soul and Godhead of Christ; and under the species of wine the blood is present by the power of the sacrament, and His body by real concomitance, as is also His soul and Godhead: because now Christ's blood is not separated from His body, as it was at the time of His Passion and death. 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. Reply to Objection 3. Therefore the body or the blood of Christ is not under those species. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. Reply to Objection 2. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Reply to Objection 1. Translated by. 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. But this seems unlikely. But primary matter cannot be moved (Phys. 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. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. Nevertheless the breath is a means of moving, as the first instrument of motion. Objection 2. Consequently the body of Christ fills that place. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? For matter must be proportionate to the form. Reply to Objection 1. It is against these that Cyril says (Ep. For in the first place this serves to represent Christ's Passion, in which the blood was separated from the body; hence in the form for the consecration of the blood mention is made of its shedding. Thus Aristotle argues, Metaph. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. It would seem that in man there is another form besides the intellectual soul. Now all this is fictious and ridiculous: for light is not a body; and the fifth essence does not enter materially into the composition of a mixed body (since it is unchangeable), but only virtually: and lastly, because the soul is immediately united to the body as the form to matter. Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. Therefore there are not many human souls in one species. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. I answer that, If the soul were united to the body, merely as a motor, there would be nothing to prevent the existence of certain dispositions mediating between the soul and the body; on the contrary, they would be necessary, for on the part of the soul would be required the power to move the body; and on the part of the body, a certain aptitude to be moved by the soul. For the nature of each thing is shown by its operation. But one cannot sense without a body: therefore the body must be some part of man. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Prima Pars (Part 1) Table of contents: Part 1: . Objection 3. Therefore Christ's body is in this sacrament locally. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Therefore the breath, which is a subtle body, is the means of union between soul and body. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). 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. Therefore it exists only in an organic body. For if any two things be really united, then wherever the one is really, there must the other also be: since things really united together are only distinguished by an operation of the mind. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. Question. But it exists in matter so far as the soul itself, to which this power belongs, is the form of the body, and the term of human generation. Objection 3. Therefore the intellectual principle is the form of man. 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. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. This argument is based on the nature of a body, arising from dimensive quantity. The Existence of God 3. But it is the act of an organic body. Further, the truth ought to correspond with the figure. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." Because those species can be divided infinitely. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. As the Philosopher says (Phys. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. vi, 1). But the intellectual action is not the action of a body, as appears from above (I:75:2). Therefore, if the dimensive quantity of Christ's body be in this sacrament together with the dimensive quantity of the host, the dimensive quantity of Christ's body is extended beyond the quantity of the host, which nevertheless is not without the substance of Christ's body. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Uber Sittliches Handeln Summa Theologica I Ii Q 1 Thank you very much for downloading Uber Sittliches Handeln Summa Theologica I Ii Q 1 .Maybe you have knowledge that, people have look numerous time for their favorite books when this Uber Sittliches Handeln Summa Theologica I Ii Q 1 , but stop up in harmful downloads. Reply to Objection 4. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. 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. ii, 1). Reply to Objection 2. But dispositions to a form are accidents. Likewise it is evident that it is not in this sacrament circumscriptively, because it is not there according to the commensuration of its own quantity, as stated above. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. For corruptible and incorruptible are not of the same substance. Now an animal is so called from its having a sensitive soul; and, therefore, "animal" will not be one genus common to man and other animals, which is absurd. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. v, 1), since it is a being only potentially; indeed everything that is moved is a body. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Now what is added is always more perfect. FIRST PART (QQ. 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). Is the whole Christ under this sacrament? The relations of origin relations of origin (28). Further, a body of greater quantity cannot be contained under the measure of a lesser. 76. It seems that the intellectual principle is not united to the body as its form. Reply to Objection 3. Fourthly, because, although the action of a part be attributed to the whole, as the action of the eye is attributed to a man; yet it is never attributed to another part, except perhaps indirectly; for we do not say that the hand sees because the eye sees. Objection 1. Yet Christ does not remain in this sacrament for all coming time. Therefore the soul is not in each part of the body. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? 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