F. Raphael Moss, O.P., S.T.L. For this reason among animals, man has the best sense of touch. Further, whatever receptive power is an act of a body, receives a form materially and individually; for what is received must be received according to the condition of the receiver. And in this way, since Christ has unfailing and incorruptible being, He ceases to be under this sacrament, not because He ceases to be, nor yet by local movement of His own, as is clear from what has been said, but only by the fact that the sacramental species cease to exist. The same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. Whence it does not follow that a part of an animal is an animal. Reply to Objection 4. In the body is there any other substantial form? Further, the Philosopher says (De Anima. The parts of an animal, for instance, the eye, hand, flesh, and bones, and so forth, do not make the species; but the whole does, and therefore, properly speaking, we cannot say that these are of different species, but that they are of various dispositions. Therefore, it should not be united to a body which is composed of parts belonging to various species. Reply to Objection 3. 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. 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. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). 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 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). 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. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. As has been already stated (III:75:5, after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. Objection 2. It seems that the whole Christ is not contained under this sacrament, because Christ begins to be in this sacrament by conversion of the bread and wine. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. Yet Christ does not remain in this sacrament for all coming time. But every body occupying a place is in the place according to the manner of dimensive quantity, namely, inasmuch as it is commensurate with the place according to its dimensive quantity. But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. Secondly, because since Socrates is an individual in a nature of one essence composed of matter and form, if the intellect be not the form, it follows that it must be outside the essence, and then the intellect is the whole Socrates as a motor to the thing moved. Therefore, for the same reason, every other glorified eye can see Him. Summa theologiae 1a 75-76 (tr. It seems that Christ is not entire under every part of the species of bread and wine. But the part which moves is the soul. But when flesh or a child appears, the sacramental species cease to be present. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. Objection 1. vii, 2), that the genus is taken from the matter, and difference from the form. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. But if there is one intellect, no matter how diverse may be all those things of which the intellect makes use as instruments, in no way is it possible to say that Socrates and Plato are otherwise than one understanding man. Reply to Objection 2. 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. Is the entire Christ under each species of the sacrament? Further, all the powers of the soul are rooted in the essence of the soul. But the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 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. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." Now it is clear that the intellectual soul, by virtue of its very being, is united to the body as its form; yet, after the dissolution of the body, the intellectual soul retains its own being. Therefore it is impossible that one individual intellectual soul should belong to several individuals. 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. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Objection 2. Is the body of Christ in this sacrament locally? vii 2), difference is derived from the form. The Summa is organized into three Parts. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. And (De Anima ii, 3) he compares the various souls to the species of figures, one of which contains another; as a pentagon contains and exceeds a tetragon. Therefore some other substantial form in the body precedes the soul. Reply to Objection 1. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. But various parts of matter are unintelligible without division in measurable quantities. Objection 1. Objection 3. 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. Therefore in the human body there are other substantial forms besides the intellectual soul. Now matter subject to dimension is not to be found except in a body. But the intellectual principle, since it is incorruptible, as was shown above (I:75:6), remains separate from the body, after the dissolution 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 6. It is true that it moves the grosser parts of the body by the more subtle parts. On the contrary, The Philosopher says (Phys. Therefore there are not many human souls in one species. Yet we must know that there is something of Christ in this sacrament in a twofold manner: first, as it were, by the power of the sacrament; secondly, from natural concomitance. Reply to Objection 3. Aa Aa. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views But fire and air are bodies. Objection 3. This argument deals with accidental movement, whereby things within us are moved together with us. But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. x): "It is not necessary for the soul to be in each part of the body; it suffices that it be in some principle of the body causing the other parts to live, for each part has a natural movement of its own.". Moreover it is perceived differently by different intellects. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. Therefore it is impossible that the entire Christ be contained under this sacrament. 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. Reply to Objection 3. But the intellectual soul is incorruptible. Aristotle does not say that the soul is the act of a body only, but "the act of a physical organic body which has life potentially"; and that this potentiality "does not reject the soul." Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Therefore it is not properly united to a corruptible body. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. 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. 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. On the contrary, As long as a thing remains the same, it cannot at the same time be seen by the same eye under diverse species. 51 Art. On the contrary, It is said in the book De Ecclesiasticis Dogmatibus xv: "Nor do we say that there are two souls in one man, as James and other Syrians write; one, animal, by which the body is animated, and which is mingled with the blood; the other, spiritual, which obeys the reason; but we say that it is one and the same soul in man, that both gives life to the body by being united to it, and orders itself by its own reasoning. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. From this it is clear how to answer the Second and Third objections: since, in order that man may be able to understand all things by means of his intellect, and that his intellect may understand immaterial things and universals, it is sufficient that the intellectual power be not the act of the body. Reply to Objection 1. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. 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