It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. And to this mode can be reduced what we say of Christ, being moved accidentally, according to the existence which He has in this sacrament, in which He is not present as in a place. Reply to Objection 1. Hence there is no parallel reason, as is evident from what was said above. 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. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. 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. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. But the second kind of totality, which depends on logical and essential perfection, properly and essentially belongs to forms: and likewise the virtual totality, because a form is the principle of operation. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. Reply to Objection 2. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. In the same way several intellects understand one object understood. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. Therefore the body or the blood of Christ is not under those species. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Therefore there are not many human souls in one species. Man must therefore derive his species from that which is the principle of this operation. 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." 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. Reply to Objection 3. It would seem that in man there is another form besides the intellectual soul. But primary matter cannot be moved (Phys. By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. 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. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 Reply to Objection 1. x). Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. For this reason among animals, man has the best sense of touch. This is clear if, as Plato maintained, man is the intellect itself. . On the contrary, Augustine says in a sermon (Gregory, Sacramentarium): "Each receives Christ the Lord, Who is entire under every morsel, nor is He less in each portion, but bestows Himself entire under each.". Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Therefore, from the fact that species of the phantasms exist in Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. Objection 3. Further, the truth ought to correspond with the figure. i, 4. 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. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. 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. Therefore if the intellect were united to the body as its form, since every body has a determinate nature, it would follow that the intellect has a determinate nature; and thus, it would not be capable of knowing all things, as is clear from what has been said (I:75:2; which is contrary to the nature of the intellect. Therefore also the soul is thus united to the body. This argument is based on the nature of a body, arising from dimensive quantity. Edus. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. 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. This can easily be explained, if we consider the differences of species and forms. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Reply to Objection 2. But it belongs to the nature of this quantity that the various parts exist in various parts of place. 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. It seems that the whole Christ is not contained under both species of this sacrament. 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. Objection 2. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. i). But it is impossible that a soul, one in species, should belong to animals of different species. Now it is the nature of a body for it to be "quantity having position" (Predic. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. Further, if Christ's body were to remain under this sacrament even until the morrow, for the same reason it will remain there during all coming time; for it cannot be said that it ceases to be there when the species pass, because the existence of Christ's body is not dependent on those species. Reply to Objection 4. x (Did. The Summa Theologi of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright 2017 by Kevin Knight Nihil Obstat. Further, since Christ's is an organic body, it has parts determinately distant. But the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. 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) The reason of this is that a thing is one, according as it is a being. Hence we read in the profession of faith at Ephesus (P. I., chap. 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. Reply to Objection 3. 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. Therefore some other substantial form in the body precedes the soul. 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. 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. 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. Objection 3. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. 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. 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. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) 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. Further, things which are very distant from one another, are not united except by something between them. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Therefore a form cannot be without its own proper matter. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. Reply to Objection 2. The Summa Theologica is divided into three parts. 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. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . 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. 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.". But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. 78: Usury, or Interest on Money Lent: Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. 77: Fraud in Buying and Selling: Q. The parts of an animal, for instance, the eye, hand, flesh, and bones, and so forth, do not make the species; but the whole does, and therefore, properly speaking, we cannot say that these are of different species, but that they are of various dispositions. Reply to Objection 3. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. But the part which moves is the soul. Now man is corruptible like other animals. Objection 3. Objection 2. Therefore that form which gives matter only the first degree of perfection is the most imperfect; while that form which gives the first, second, and third degree, and so on, is the most perfect: and yet it inheres to matter immediately. Further, power and action have the same subject; for the same subject is what can, and does, act. 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. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. 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. 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