Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. But this seems unlikely. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. There is, further, a third kind of whole which is potential, divided into virtual parts. 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. Reply to Objection 1. 77: The Powers of the Soul in General: Q. For matter must be proportionate to the form. Objection 2. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. Objection 2. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. Reply to Objection 3. Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. The reason of this is that a thing is one, according as it is a being. And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. Reply to Objection 1. The same can be clearly shown from the nature of the human species. 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. 77: Fraud in Buying and Selling: Q. Reply to Objection 6. And among men, those who have the best sense of touch have the best intelligence. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. 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. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. Thirdly, this is shown to be impossible by the fact that when one operation of the soul is intense it impedes another, which could never be the case unless the principle of action were essentially one. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. 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. Whether the intellect be one or many, what is understood is one; for what is understood is in the intellect, not according to its own nature, but according to its likeness; for "the stone is not in the soul, but its likeness is," as is said, De Anima iii, 8. For the relation of phantasms to the intellect is like the relation of colors to the sense of sight, as he says De Anima iii, 5,7. 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.) 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. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. For the body of Christ is indeed present under the species of bread by the power of the sacrament, while the blood is there from real concomitance, as stated above (Article 1, Reply to Objection 1) in regard to the soul and Godhead of Christ; and under the species of wine the blood is present by the power of the sacrament, and His body by real concomitance, as is also His soul and Godhead: because now Christ's blood is not separated from His body, as it was at the time of His Passion and death. Therefore it exists only in an organic body. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. viii (Did. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. 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: . Reply to Objection 1. Objection 3. 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. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Objection 4. 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. Canonicus Surmont, Vicarius Generalis. Objection 3. and F. Leo Moore, O.P., S.T.L.Imprimatur. The Summa Theologica, as its title indicates, is a "theological summary." It seeks to describe the relationship between God and man and to explain how man's reconciliation with the Divine is made possible at all through Christ. Objection 2. But the substantial form gives substantial being. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Is the entire Christ under every part of the species? Therefore Christ's body is not in this sacrament as in a place. On the contrary, The Philosopher says (Phys. Is the body of Christ in this sacrament locally? For Augustine says (De Qq. 1.1 Introduction. Theol.Imprimatur. If, however, the intellectual soul be united to the body as its substantial form, as we have said above (Article 1), it is impossible for another substantial form besides the intellectual soul to be found in man. 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. 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. 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. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. Reply to Objection 3. Reply to Objection 1. Question 76. Objection 1. But various bodies cannot be in the same place. 2 Treatise on the Last End (Questions 1-5) 3 Treatise on Human Acts: Acts Peculiar to Man (Questions 6-21) 4 Treatise on the Passions (Questions 22-48) 5 Treatise on Habits (Questions 49-54) 6 Treatise on Habits in Particular (Questions 55-89) 7 Treatise on Law (Questions 90-108) Therefore, for the same reason, every other glorified eye can see Him. Reply to Objection 5. 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. Question. Question. 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. Now it is clear that the first thing by which the body lives is the soul. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. 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. 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. The distinction between Socrates and Plato would be no other than that of one man with a tunic and another with a cloak; which is quite absurd. 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. "that is, what makes them one? 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. Objection 3. He intended it to be the sum of all known learning as explained according to the philosophy of Aristotle (384-322 bce) and his Arabian commentators (which was being introduced to western European thought at . 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. The soul is the act of an organic body, as of its primary and proportionate perfectible. Reply to Objection 3. 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. Reply to Objection 1. Secondly, because a glorified body, which appears at will, disappears when it wills after the apparition; thus it is related (Luke 24:31) that our Lord "vanished out of sight" of the disciples. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. 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. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). 51 Art. From this it is clear how to answer the Second and Third objections: since, in order that man may be able to understand all things by means of his intellect, and that his intellect may understand immaterial things and universals, it is sufficient that the intellectual power be not the act of the body. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Therefore it is not united to the body as its form. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. For the nature of each thing is shown by its operation. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. Objection 3. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. Therefore it is not movably in this sacrament. Therefore, the substance of Christ's body will be in this sacrament even outside the species of the bread, which is unreasonable, since the substance of Christ's body is in this sacrament, only by the consecration of the bread, as stated above (Article 2). 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. Reply to Objection 1. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. 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). ", 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. iv). 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 place, where this sacrament is, is much less than the body of Christ. 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. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. The Philosopher is speaking there of the motive power of the soul. Pagans say that the existence of a powerful God is an illusion and misleading. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. Reply to Objection 1. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. 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