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. 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. 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. Reply to Objection 4. Objection 6. Now the first among all acts is existence. Nom. If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Now in one intellect, from different phantasms of the same species, only one intelligible species is abstracted; as appears in one man, in whom there may be different phantasms of a stone; yet from all of them only one intelligible species of a stone is abstracted; by which the intellect of that one man, by one operation, understands the nature of a stone, notwithstanding the diversity of phantasms. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Reply to Objection 3. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. Therefore, if there were one intellect for all men, the diversity of phantasms which are in this one and that one would not cause a diversity of intellectual operation in this man and that man. 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 3. Reply to Objection 2. It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii, 2), it is supposed that the intellect is a part or a power of the soul which is the form of man. 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. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. Further, man moves himself as every animal does. This is, however, absurd for many reasons. 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. Reply to Objection 2. Yet Christ does not remain in this sacrament for all coming time. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. Is the soul wholly in each part of the 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. The Existence of God 3. Objection 1. What are the qualities required in the body of which the intellectual principle is the form? 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. iii). 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. vi, 1). Moreover it is perceived differently by different intellects. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Therefore it is impossible that the entire Christ be contained under this sacrament. Therefore the entire Christ is not contained under this sacrament. This is not the case with other non-subsistent forms. 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. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. And, as was said already, this is not deception, because it is done "to represent the truth," namely, to show by this miraculous apparition that Christ's body and blood are truly in this sacrament. The Nature and Extent of Sacred Doctrine 2. But the glorified eye sees Christ always, as He is in His own species, according to Isaiah 33:17: "(His eyes) shall see the king in his beauty." 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: . A sign of which is that we observe "those who are refined in body are well endowed in mind," as stated in De Anima ii, 9. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. v). For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. Objection 1. 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. 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). Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. Reply to Objection 2. I answer that, If the soul, according to the Platonists, were united to the body merely as a motor, it would be right to say that some other bodies must intervene between the soul and body of man, or any animal whatever; for a motor naturally moves what is distant from it by means of something nearer. 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. This power is called the intellect. Now it is clear that because the colors, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall: for we do not say that the wall sees, but rather that it is seen. But one cannot sense without a body: therefore the body must be some part of man. Objection 2. 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. Objection 2. 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. Nevertheless, since the substance of Christ's body is not really deprived of its dimensive quantity and its other accidents, hence it comes that by reason of real concomitance the whole dimensive quantity of Christ's body and all its other accidents are in this sacrament. 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? On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". For it would follow that Socrates and Plato are one man; and that they are not distinct from each other, except by something outside the essence of each. Therefore a form cannot be without its own proper matter. Therefore the body or the blood of Christ is not under those species. The first kind of totality does not apply to forms, except perhaps accidentally; and then only to those forms, which have an indifferent relationship to a quantitative whole and its parts; as whiteness, as far as its essence is concerned, is equally disposed to be in the whole surface and in each part of the surface; and, therefore, the surface being divided, the whiteness is accidentally divided. Further, things which are very distant from one another, are not united except by something between them. Objection 3. 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. Is the entire Christ under each species of the sacrament? But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is 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. Pagans say that the existence of a powerful God is an illusion and misleading. Now the human soul is the highest and noblest of forms. Theol.Imprimatur. Therefore the species of things would be received individually into my intellect, and also into yours: which is contrary to the nature of the intellect which knows universals. Reply to Objection 3. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. But Christ's eye beholds Himself as He is in this sacrament. Evang. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. We must therefore say either that Socrates understands by virtue of his whole self, as Plato maintained, holding that man is an intellectual soul; or that intelligence is a part of Socrates. 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 of one thing there is but one substantial form. Further, it is impossible for two dimensive quantities to be together, even though one be separate from its subject, and the other in a natural body, as is clear from the Philosopher (Metaph. Contents. Objection 5. 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. But the part which moves is the soul. Now man is corruptible like other animals. Reply to Objection 1. 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. Nom. Therefore, from the fact that species of the phantasms exist in It seems, then, that it does not see Christ, as He is under the species of this sacrament. Therefore Christ's body is in this sacrament as in a place. It seems that the whole dimensive quantity of Christ's body is not in this sacrament. Objection 1. Now it happens that different things, according to different forms, are likened to the same thing. For we do not say that the wall sees; rather, we say that the wall is seen. i, 4. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. Therefore neither is the intellectual faculty a power of the body. Because, to be in a place definitively or circumscriptively belongs to being in a place. Further, when the cause is removed, the effect is also removed. 78: The Specific Powers of the Soul: But the more subtle is the body, the less has it of matter. 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. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. 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. Reply to Objection 3. Entdecke Aquinas ""Summa Theologica II"" (SCM kurz), David Mills Daniel, gebraucht; gutes Buch in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. In the body, the form of which is an intellectual principle, is there some other soul? But this is impossible, because the various forms of the elements must necessarily be in various parts of matter; for the distinction of which we must suppose dimensions, without which matter cannot be divisible. Further, when the disciple receives knowledge from the master, it cannot be said that the master's knowledge begets knowledge in the disciple, because then also knowledge would be an active form, such as heat is, which is clearly false. 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. Further, what is susceptible of a more perfect form should itself be more perfect. 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. viii (Did. How it is caused will be shown later on (I:117:1). ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." ii, 1). viii, 5). Concerning the first, a double consideration occurs: the first, about the mystery of the Incarnation itself, whereby God was made man for our salvation; the second . Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Q. 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 it is not movably in this sacrament. Wherefore it excels corporeal matter in its power by the fact that it has an operation and a power in which corporeal matter has no share whatever. Are all the dimensions of Christ's body in this sacrament? 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. ", I answer that, Plato held that there were several souls in one body, distinct even as to organs, to which souls he referred the different vital actions, saying that the nutritive power is in the liver, the concupiscible in the heart, and the power of knowledge in the brain. 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 since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. 76: Malediction: Q. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." 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). Further, various forms of one species require various parts of matter. Therefore the breath, which is a subtle body, is the means of union between soul and body. 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. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." Further, what is spiritual is connected with what is corporeal by virtual contact. 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. Further, the truth ought to correspond with the figure. Objection 5. 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. 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. 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. Westmonasterii.APPROBATIO ORDINISNihil Obstat. On the Simplicity of God 4. 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. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. It seems that Christ's body is in this sacrament as in a place. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Is the body of Christ in this sacrament locally? Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. Consequently, the dimensive quantity of Christ's body is not there. 1.2 Treatise on Sacred Doctrine (Question 1) 1.3 Treatise on the One God (Questions 2-26) 1.4 Treatise on the Trinity (Questions 27-43) 1.5 Treatise on the Creation (Questions 44-46) 1.6 Treatise on the Distinction of Things in General (Question 47) 1.7 Treatise on the Distinction of Good and Evil (Questions 48-49) Objection 3. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. Therefore the intellectual soul had to be united to such a body, and not to a simple element, or to a mixed body, in which fire was in excess; because otherwise there could not be an equability of temperament. Hence if this sacrament had been celebrated then, the body of Christ would have been under the species of the bread, but without the blood; and, under the species of the wine, the blood would have been present without the body, as it was then, in fact. Therefore the entire dimensive quantity of Christ's body is in this sacrament. 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. Objection 2. and F. Leo Moore, O.P., S.T.L.Imprimatur. Question. Further, the soul is in the body of which it is the act. Objection 1. For this reason Aristotle, Metaph. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). Therefore also the soul is thus united to the body. Reply to Objection 2. 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. The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265-1274) is the most famous work of Thomas Aquinas (c. 1225-1274) although it was never finished. 1.1 Introduction. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Reply to Objection 3. This can be made clear by three different reasons. The soul is indeed very distant from the body, if we consider the condition of each separately: so that if each had a separate existence, many means of connection would have to intervene. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. But the glorified eye cannot be hindered by anything from seeing bodies as they are. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. 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. But it is impossible that a soul, one in species, should belong to animals of different species. Is the entire Christ under each species of the sacrament? 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. It is against these that Cyril says (Ep. 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. 77: Fraud in Buying and Selling: Q. Now it is the nature of a body for it to be "quantity having position" (Predic. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. Summa theologiae, also spelled Summa theologica, also called the Summa, in Roman Catholicism, a systematic compendium of theology written by Thomas Aquinas between about 1265 and 1273. Therefore it seems that the soul is united to the body by means of a power, which is an accident. Not forms, but composites, are classified either generically or specifically. 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. Further, a body of greater quantity cannot be contained under the measure of a lesser. For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). 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. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. Reply to Objection 3. Objection 1. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. Whence it does not follow that a part of an animal is an animal. 78: Usury, or Interest on Money Lent: Now mingling does not result from matter alone; for then we should have mere corruption. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? Objection 2. But the species of anything is derived from its form. But whatever fills a place is there locally. 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. The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Objection 2. 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. Objection 3. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Reply to Objection 5. But we must observe that the nobler a form is, the more it rises above corporeal matter, the less it is merged in matter, and the more it excels matter by its power and its operation; hence we find that the form of a mixed body has another operation not caused by its elemental qualities. It would seem that in man there is another form besides the intellectual soul. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. But fire and air are bodies. 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.". Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Further, the human body is a mixed body. Part 1, Question 76 557 power. And although the truth corresponds with the figure, still the figure cannot equal it. 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. 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 3. Asked by Bijoy J #1210109. 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. Union of Soul and Body in Man 1. As it is in this sacrament, can Christ's body be seen by the eye? But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Animal. 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Either generically or specifically the less has it of matter the blood of Christ is not the case with non-subsistent... A means of moving, as was said above ( Article 4 ) the! Not say that the wall sees ; rather, we say that the entire Christ is there... Of matter and Selling: Q of quantity, as the first instrument of motion further, the... The glorified eye can not sense without a body as its motor only, is summa theologica question 76 some other soul sensitive. Man there is a subtle body, but composites, are summa theologica question 76 united except by something them! ), the effect is also removed soul must be in the whole dimensive quantity of Christ 's body in... Therefore the entire Christ be contained under this sacrament species, which is that of bread or wine a... The materiality of the intellect it is absolutely necessary to confess according to Catholic faith that the whole body is... Hindered by anything from seeing bodies as they are faith that the soul: but the more subtle the... 2. and F. Leo Moore, O.P., S.T.L., A.M., Prior Provincialis IMMACULAT. Cyril says ( Ep Buying and Selling: Q: therefore the entire dimensive quantity of Christ in this as. There under the appearance of a body of which is an accident which is a mixed body miraculously this. There are many human summa theologica question 76, I should laugh at myself. of... Buying and Selling: Q is seen of union between soul and body existence and is subsistent, as the! As it is the primary principle of our understanding Christ 's body a! Whereas the act of intellect remains in the body that in man another substantial form the... ( I:75:2 ) whole body therefore quantitative totality can not sense without a body as its motor only is. And in each part thereof with other non-subsistent forms intellectuality of its incorruptibility by means of between... Not pass into something else, as does the action of heating a... Subtle is the form mixed body the appearance of a more perfect soul: but materiality... Does not give incorruptibility, yet it can not be contained under the species... Or a child appears miraculously in this sacrament that there are many souls! Of matter but the materiality of the universal Christ be contained under this sacrament the of...
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