Reply to Objection 3. This is the demonstration used by Aristotle (De Anima ii, 2). But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Everything has unity in the same way that it has being; consequently we must judge of the multiplicity of a thing as we judge of its being. 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. Because those species can be divided infinitely. 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 Christ's body has already begun to be in this sacrament by the consecration of the bread. 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. v). The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. animal. Animal. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. How it is caused will be shown later on (I:117:1). Reply to Objection 1. Objection 2. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." Objection 3. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Objection 3. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. "that is, what makes them one? Theol.Imprimatur. But one cannot sense without a body: therefore the body must be some part of man. Reply to Objection 3. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. The First Part addresses God, gradually working its way through God's creation and the angels to man. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. ii, 1). Therefore it is not movably in this sacrament. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). 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." Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. Objection 2. But Christ's eye beholds Himself as He is in this sacrament. Thirdly, it is in keeping with its effect, in which sense it was stated above (III:74:1) that "the body is offered for the salvation of the body, and the blood for the salvation of the soul.". Nom. iv). ", 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. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. Objection 3. Objection 1. 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. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. 4 - THE PERFECTION OF GOD (THREE ARTICLES) 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. 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. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. The reason is because since matter is in potentiality to all manner of acts in a certain order, what is absolutely first among the acts must be understood as being first in matter. Therefore the intellectual principle is not united to the body as its form. This is heretical; for it would do away with the distinction of rewards and punishments. 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. Objection 2. And therefore it is not necessary for Christ to be in this sacrament as in a place. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. On the contrary, Of one thing there is but one substantial being. 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. 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.) Union of Soul and Body in Man 1. But to be in a place is an accident when compared with the extrinsic container. Objection 1. Reply to Objection 1. Although the whole Christ is under each species, yet it is so not without purpose. 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. Hence there is no parallel reason, as is evident from what was said above. Objection 1. 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. 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. 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. This is clear if, as Plato maintained, man is the intellect itself. Objection 3. But the virtue of the soul is its power. 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. 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. Objection 2. For Augustine says (De Qq. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. Therefore the intellect is not united to the body as its form. But the substantial form gives substantial being. It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. For it involves nothing unreasonable that the same movable thing be moved by several motors; and still less if it be moved according to its various parts. Westmonasterii.APPROBATIO ORDINISNihil Obstat. 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. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Yet it is the stone which is understood, not the likeness of the stone; except by a reflection of the intellect on itself: otherwise, the objects of sciences would not be things, but only intelligible species. Objection 4. iii). But the intellectual soul is incorruptible. "But Christ is in this sacrament," as shown above (III:74:1. 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. Further, since the form is the principle of the species, one form cannot produce a variety of species. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Reply to Objection 2. 77: The Powers of the Soul in General: Q. It seems, therefore, to follow that there is one intellect in all men. Is the entire Christ under every part of the species? Objection 3. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Question 76. Consequently, the dimensive quantity of Christ's body is not there. The Philosopher is speaking there of the motive power of the soul. Therefore neither is the substance of the intellect the form of a body. and F. Leo Moore, O.P., S.T.L.Imprimatur. Therefore, if besides the intellectual soul there pre-existed in matter another substantial form by which the subject of the soul were made an actual being, it would follow that the soul does not give being simply; and consequently that it is not the substantial form: and so at the advent of the soul there would not be simple generation; nor at its removal simple corruption, all of which is clearly false. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. 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. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. 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. vii, 6), against Plato, that if the idea of an animal is distinct from the idea of a biped, then a biped animal is not absolutely one. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. . 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. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. 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. Further, all the powers of the soul are rooted in the essence of the soul. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". But dispositions to a form are accidents. Reply to Objection 4. If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. Therefore of one thing there is but one substantial form. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Pars Secunda-Secundae (Part 2-2) Table of contents: Part 2-2: Faith: . It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Therefore in the human body there are other substantial forms besides the intellectual soul. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." 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. Theol.Imprimatur. 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. Thomas Aquinas's Summa Theologiae: A Guide and Commentary Brian Davies, Thomas Aquinas's Summa Theologiae: A Guide and Commentary, Oxford University Press, 2014, 454pp., $29.99 (pbk), ISBN 9780199380633. Now all the other senses are based on the sense of touch. Text Size. 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. Therefore, from the fact that species of the phantasms exist in 1.1 Introduction. 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. Edus. Reply to Objection 3. The embryo has first of all a soul which is merely sensitive, and when this is removed, it is supplanted by a more perfect soul, which is both sensitive and intellectual: as will be shown further on (I:118:2 ad 2). Therefore it is impossible that the entire Christ be contained under this sacrament. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. Augustine denies a plurality of souls, that would involve a plurality of species. For this reason Aristotle, Metaph. 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. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. It is against these that Cyril says (Ep. Objection 1. 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. Therefore He is moved when it is moved. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. But if it is a form by virtue of some part of itself, then that part which is the form we call the soul, and that of which it is the form we call the "primary animate," as was said above (I:75:5). Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. But this is even still more impossible. If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. Reply to Objection 1. Reply to Objection 2. Reply to Objection 6. Therefore, it cannot begin again to be there by the consecration of the wine; and so Christ's body will not be contained under the species of the wine, and accordingly neither the entire Christ. Further, whatever exists in a thing by reason of its nature exists in it always. It seems that the whole dimensive quantity of Christ's body is not in this sacrament. For it is not an accidental form, but the substantial form of the body. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. Therefore the soul is united to the human body by means of a body. Nor does it matter, as to this particular point, whether there be one intellect or many; because, even if there were but one, it would necessarily be an individual intellect, and the species whereby it understands, an individual species. vii). Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. Concerning this we must consider (1) the Saviour Himself; (2) the sacraments by which we attain to our salvation; (3) the end of immortal life to which we attain by the resurrection. But it is the act of an organic body. It follows therefore that the intellectual principle is the proper form of man. 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. 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. 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. 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. For this sacrament is ordained for the salvation of the faithful, not by virtue of the species, but by virtue of what is contained under the species, because the species were there even before the consecration, from which comes the power of this sacrament. In the body is there any other substantial form? Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. The Summa is organized into three Parts. 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. But the species of anything is derived from its form. I answer that, It is absolutely impossible for one intellect to belong to all men. But it is impossible that a soul, one in species, should belong to animals of different species. The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul: so that the soul by its motive power is the part which moves; and the animate body is the part moved. Now it is clear that to every "genus" follow its own proper accidents. In the first place, an animal would not be absolutely one, in which there were several souls. Therefore it seems that the soul is united to the body by means of a power, which is an accident. viii (Did. 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. Therefore it is impossible that one individual intellectual soul should belong to several individuals. 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. For it is manifest that, supposing there is one principal agent, and two instruments, we can say that there is one agent absolutely, but several actions; as when one man touches several things with his two hands, there will be one who touches, but two contacts. 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. Font. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Summa Theologica Theme. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. Therefore by the coming of the accidental form a thing is not said to be made or generated simply, but to be made such, or to be in some particular condition; and in like manner, when an accidental form is removed, a thing is said to be corrupted, not simply, but relatively. 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 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. But the body has a substantial form by which it is a body. Reply to Objection 3. Reply to Objection 4. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. In the same way several intellects understand one object understood. animal. Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. As the Philosopher says (Phys. Canonicus Surmont, Vicarius Generalis. Therefore as matter is apprehended as perfected in its existence, before it is understood as corporeal, and so on; so those accidents which belong to existence are understood to exist before corporeity; and thus dispositions are understood in matter before the form, not as regards all its effects, but as regards the subsequent effect. 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