Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. It seems, then, that it does not see Christ, as He is under the species of this sacrament. I answer that, It is absolutely impossible for one intellect to belong to all men. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). Whence Aristotle concludes (Ethic. But each part of the human body is not an organic body. 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 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. Summa Theologica Theme. 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. 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." 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. 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. This is the demonstration used by Aristotle (De Anima ii, 2). The Summa Theologica is divided into three parts. 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. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. 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. 51 Art. It seems that Christ's body is in this sacrament as in a place. It would seem that besides the intellectual soul there are in man other souls essentially different from one another, such as the sensitive soul and the nutritive soul. 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. 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. But no dimensive quantity is contained entirely in any whole, and in its every part. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. Reply to Objection 1. On the contrary, Augustine says (De Trin. But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". Nevertheless the breath is a means of moving, as the first instrument of motion. 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. 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." vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. Therefore if the form, which is the means of knowledge, is materialthat is, not abstracted from material conditionsits likeness to the nature of a species or genus will be according to the distinction and multiplication of that nature by means of individuating principles; so that knowledge of the nature of a thing in general will be impossible. Further, when the cause is removed, the effect is also removed. We must observe, however, that since the soul requires variety of parts, its relation to the whole is not the same as its relation to the parts; for to the whole it is compared primarily and essentially, as to its proper and proportionate perfectible; but to the parts, secondarily, inasmuch as they are ordained to the whole. 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. Therefore, for the same reason, every other glorified eye can see Him. 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, 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." 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. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. Q.76: The Union of the Soul with the Body: Q. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. The Perfection of God 5. Further, the Philosopher says (De Anima. But the part which moves is the soul. It would seem that in man there is another form besides the intellectual soul. Objection 4. 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). It seems that the soul is united to the animal body by means of a body. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." 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. Reply to Objection 3. But the intellectual soul is the most perfect of souls. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Reply to Objection 2. Therefore, only the flesh and blood of Christ are contained in this sacrament. For the nature of each thing is shown by its operation. Whence it follows that elements in the mixed body would be distinct as to situation. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Reply to Objection 1. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." Westmonasterii.APPROBATIO ORDINISNihil Obstat. Therefore, it should not be united to a body which is composed of parts belonging to various species. Objection 2. For we do not say that the wall sees; rather, we say that the wall is seen. 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. Therefore the intellectual principle is not united to the body as its form. According to this being, then, Christ is not moved locally of Himself, but only accidentally, because Christ is not in this sacrament as in a place, as stated above (Article 5). 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. And therefore, properly speaking, Christ's body, according to the mode of being which it has in this sacrament, is perceptible neither by the sense nor by the imagination, but only by the intellect, which is called the spiritual eye. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". 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. 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. iv). We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. 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. Objection 1. Reply to Objection 2. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). For that whereby primarily anything acts is a form of the thing to which the act is to be attributed: for instance, that whereby a body is primarily healed is health, and that whereby the soul knows primarily is knowledge; hence health is a form of the body, and knowledge is a form of the soul. Question. 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. 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. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. But it is not the same with any other glorified eye, because Christ's eye is under this sacrament, in which no other glorified eye is conformed to it. 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. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. Therefore there are not many human souls in one species. Thus the soul is not in a part. Therefore, if the dimensive quantity of Christ's body be in this sacrament together with the dimensive quantity of the host, the dimensive quantity of Christ's body is extended beyond the quantity of the host, which nevertheless is not without the substance of Christ's body. Therefore the breath, which is a subtle body, is the means of union between soul and body. 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. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. However, it would be possible to distinguish my intellectual action form yours by the distinction of the phantasmsthat is to say, were there one phantasm of a stone in me, and another in youif the phantasm itself, as it is one thing in me and another in you, were a form of the possible intellect; since the same agent according to divers forms produces divers actions; as, according to divers forms of things with regard to the same eye, there are divers visions. vii). There is a whole which is divided into parts of quantity, as a whole line, or a whole body. Objection 1. Therefore Christ's body is in this sacrament as in a place. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. Reply to Objection 1. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. The spiritual soul of a human being is the substantial form of the living man. 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. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. 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 the species of anything is derived from its form. The Second Part deals with man in greater depth, and the Third Part discusses Jesus Christ, who serves as mediator between God and man in Christian thought. Therefore the intellect is not united to the body as its form. Therefore since the bodies of other animals are naturally provided with a covering, for instance, with hair instead of clothes, and hoofs instead of shoes; and are, moreover, naturally provided with arms, as claws, teeth, and horns; it seems that the intellectual soul should not have been united to a body which is imperfect as being deprived of the above means of protection. Objection 6. Objection 3. Nom. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." . But "rational," which is the difference constituting man, is taken from the intellectual soul; while he is called "animal" by reason of his having a body animated by a sensitive soul. 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. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. But Christ's eye beholds Himself as He is in this sacrament. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Because, to be in a place definitively or circumscriptively belongs to being in a place. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. 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. For corruptible and incorruptible are not of the same substance. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Now it happens that different things, according to different forms, are likened to the same thing. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. 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. And thus it is clear that as the dimensions remain, which are the foundation of the other accidents, as we shall see later on (III:77:2, the body of Christ truly remains in this sacrament. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". 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. Is the soul wholly in each part of the body. 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. It was this argument which seems to have convinced those who held that Christ's body does not remain under this sacrament if it be reserved until the morrow. 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 not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: "The devils believe, and tremble.". So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. But this seems unlikely. 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