summa theologica question 76
We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Because those species can be divided infinitely. Therefore in the human body there are other substantial forms besides the intellectual soul. Now what is added is always more perfect. 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. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. Therefore we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. Objection 4. On the contrary, The Philosopher says (De Anima ii, 1): "We need not ask if the soul and body are one, as neither do we ask if wax and its shape are one." i). For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. 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. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. Aa Aa. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. 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. But the intellectual action is not the action of a body, as appears from above (I:75:2). 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. This power is called the intellect. Are all the dimensions of Christ's body in this sacrament? Objection 1. 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. But what is not in a place, is not moved of itself locally, but only according to the motion of the subject in which it is. Reply to Objection 4. x (Did. There is also a whole which is divided into logical and essential parts: as a thing defined is divided into the parts of a definition, and a composite into matter and form. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Objection 4. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). And as a light body remains light, when removed from its proper place, retaining meanwhile an aptitude and an inclination for its proper place; so the human soul retains its proper existence when separated from the body, having an aptitude and a natural inclination to be united to the body. And therefore it is not necessary for Christ to be in this sacrament as in a place. Objection 1. viii (Did. Objection 2. For it is not an accidental form, but the substantial form of the body. Objection 6. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. 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. Therefore we must presuppose accidents to be in matter before the substantial form; and therefore before the soul, since the soul is a substantial form. Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered to one another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to color; so that if we say that a body with a surface is colored, we have the second manner of essential predication.) This argument is based on the nature of a body, arising from dimensive quantity. Objection 2. 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. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. 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. 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. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." If, on the contrary, we suppose one instrument and several principal agents, we might say that there are several agents, but one act; for example, if there be many drawing a ship by means of a rope; there will be many drawing, but one pull. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. 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. On the contrary, Augustine says (De Trin. 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." Now it is clear that the first thing by which the body lives is the soul. Objection 1. Therefore, the glorified eye can see Christ's body as it is in this sacrament. Reply to Objection 2. 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. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). Yet the first act is said to be in potentiality to the second act, which is operation; for such a potentiality "does not reject"that is, does not excludethe soul. 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. Nor is it less impossible for anything to be a medium between substance and accident. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Objection 3. Although the whole Christ is under each species, yet it is so not without purpose. Objection 2. Question. Now the accidents of Christ's body are in this sacrament by means of the substance; so that the accidents of Christ's body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. But dispositions to a form are accidents. For every form exists in its proper disposed matter. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? 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. 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. And first we should consider the natureof human beings [QQ75-89], then second But it is impossible that a soul, one in species, should belong to animals of different species. 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. Therefore the entire Christ is not contained under this sacrament. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Others said that the soul is united to the body by means of a corporeal spirit. But one cannot sense without a body: therefore the body must be some part of man. But the organ of touch requires to be a medium between contraries, such as hot and cold, wet and dry, and the like, of which the sense of touch has the perception; thus it is in potentiality with regard to contraries, and is able to perceive them. 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. For this reason, the old natural philosophers, who held that primary matter was some actual beingfor instance, fire or air, or something of that sortmaintained that nothing is generated simply, or corrupted simply; and stated that "every becoming is nothing but an alteration," as we read, Phys. 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. 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 it is the act of an organic body. For an immaterial substance is not multiplied in number within one species. 1-119) Question 1. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Reply to Objection 3. 1 First Part. Yet Christ does not remain in this sacrament for all coming time. 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. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Further, things which are very distant from one another, are not united except by something between them. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. But the intellectual soul has the power of sense in all its completeness; because what belongs to the inferior nature pre-exists more perfectly in the superior, as Dionysius says (Div. I answer that, As stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is in this sacrament not after the proper manner of dimensive quantity, but rather after the manner of substance. Therefore it is not united to the body as its form. Therefore neither is the intellectual faculty a power of the body. Objection 3. Therefore Christ's body is not truly there. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. Evang. Objection 3. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. 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. This can be made clear by three different reasons. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). There is, further, a third kind of whole which is potential, divided into virtual parts. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. 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. Objection 3. Objection 3. Objection 2. 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. Whence it does not follow that a part of an animal is an animal. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. Individuality of the intelligent being, or of the species whereby it understands, does not exclude the understanding of universals; otherwise, since separate intellects are subsistent substances, and consequently individual, they could not understand universals. Of these certain Platonists said that the intellectual soul has an incorruptible body naturally united to it, from which it is never separated, and by means of which it is united to the corruptible body of man. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. For we observe that the species and forms of things differ from one another, as the perfect and imperfect; as in the order of things, the animate are more perfect than the inanimate, and animals more perfect than plants, and man than brute animals; and in each of these genera there are various degrees. But the soul is the substantial form of man. iv). It would seem that in man there is another form besides the intellectual soul. But if the species be abstracted from the conditions of individual matter, there will be a likeness of the nature without those things which make it distinct and multiplied; thus there will be knowledge of the universal. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? Further, various forms of one species require various parts of matter. It would seem that the intellectual soul is improperly united to such a body. For we do not say that the wall sees; rather, we say that the wall is seen. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Now the human soul is the highest and noblest of forms. Consequently, the dimensive quantity of Christ's body is not there. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. If, however, Socrates be a whole composed of a union of the intellect with whatever else belongs to Socrates, and still the intellect be united to those other things only as a motor, it follows that Socrates is not one absolutely, and consequently neither a being absolutely, for a thing is a being according as it is one. 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 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. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. And therefore it is manifest that the entire Christ is under every part of the species of the bread, even while the host remains entire, and not merely when it is broken, as some say, giving the example of an image which appears in a mirror, which appears as one in the unbroken mirror, whereas when the mirror is broken, there is an image in each part of the broken mirror: for the comparison is not perfect, because the multiplying of such images results in the broken mirror on account of the various reflections in the various parts of the mirror; but here there is only one consecration, whereby Christ's body is in this sacrament. But the more subtle is the body, the less has it of matter. F. Innocentius Apap, O.P., S.T.M., Censor. 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. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. Objection 1. Objection 1. Although the intellectual soul, like an angel, has no matter from which it is produced, yet it is the form of a certain matter; in which it is unlike an angel. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. 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. Reply to Objection 3. But the species of anything is derived from its form. Thus the soul is not in a part. Reply to Objection 4. Which opinion is rejected by Aristotle (De Anima ii, 2), with regard to those parts of the soul which use corporeal organs; for this reason, that in those animals which continue to live when they have been divided in each part are observed the operations of the soul, as sense and appetite. On the contrary, Of one thing there is but one substantial being. In like manner, the soul is said to be the "act of a body," etc., because by the soul it is a body, and is organic, and has life potentially. In the first place, an animal would not be absolutely one, in which there were several souls. Reply to Objection 2. But the substantial form gives substantial being. Nevertheless the breath is a means of moving, as the first instrument of motion. Reply to Objection 3. 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." This answer does not seem sufficient; because before sin the human body was immortal not by nature, but by a gift of Divine grace; otherwise its immortality would not be forfeited through sin, as neither was the immortality of the devil. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. And then there would not be a real mixture which is in respect of the whole; but only a mixture apparent to sense, by the juxtaposition of particles. Objection 2. Therefore the entire dimensive quantity of Christ's body is in this sacrament. 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). Reply to Objection 1. The artisan, for instance, for the form of the saw chooses iron adapted for cutting through hard material; but that the teeth of the saw may become blunt and rusted, follows by force of the matter itself. Reply to Objection 3. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. It seems that the whole dimensive quantity of Christ's body is not in this sacrament. 78: Usury, or Interest on Money Lent: Theol.Imprimatur. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). Because the change of the bread and wine is not terminated at the Godhead or the soul of Christ, it follows as a consequence that the Godhead or the soul of Christ is in this sacrament not by the power of the sacrament, but from real concomitance. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Objection 1. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. But the proper totality of substance is contained indifferently in a small or large quantity; as the whole nature of air in a great or small amount of air, and the whole nature of a man in a big or small individual. Is the entire Christ under each species of the sacrament? Therefore the soul is to the body as a form of matter. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by anothersince a tetragonal shape would be superfluous as contained in the pentagonalso neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Reply to Objection 1. Therefore since, as we have said, the intellectual soul contains virtually what belongs to the sensitive soul, and something more, reason can consider separately what belongs to the power of the sensitive soul, as something imperfect and material. 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. 1 Prologue. . Objection 2. Now man is corruptible like other animals. Further, the place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (III:75:2); but only the body of Christ is there. Reply to Objection 3. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Further, since the form is the principle of the species, one form cannot produce a variety of species. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). Whence it follows that elements in the mixed body would be distinct as to situation. If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. For Augustine says (De Qq. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Of life ( 24 ) by the manner in which there were several.. Or after a short time, He ceases to be impossible summa theologica question 76 the in! 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summa theologica question 76