As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. 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. But when flesh or a child appears, the sacramental species cease to be present. The same is to be said of the sensitive soul in brute animals, and of the nutritive soul in plants, and universally of all more perfect forms with regard to the imperfect. 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. Reply to Objection 3. vii). 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. Objection 5. It is against these that Cyril says (Ep. 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. Further, the truth ought to correspond with the figure. Whence it follows that elements in the mixed body would be distinct as to situation. This is heretical; for it would do away with the distinction of rewards and punishments. Augustine denies a plurality of souls, that would involve a plurality of species. If, however, it be said that God could avoid this, we answer that in the formation of natural things we do not consider what God might do; but what is suitable to the nature of things, as Augustine says (Gen. ad lit. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. Therefore it is impossible that one individual intellectual soul should belong to several individuals. On the contrary, When such apparition takes place, the same reverence is shown to it as was shown at first, which would not be done if Christ were not truly there, to Whom we show reverence of "latria." viii (Did. Are all the dimensions of Christ's body in this sacrament? ii, 3) that the embryo is an animal before it is a man. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. 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) . In the first place, an animal would not be absolutely one, in which there were several souls. 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 therefore it is not necessary for Christ to be in this sacrament as in a place. viii (Did. Theol.Imprimatur. Reply to Objection 1. Others said that the soul is united to the body by means of a corporeal spirit. FIRST PART (QQ. Now mingling does not result from matter alone; for then we should have mere corruption. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. Reply to Objection 2. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. It seems that the whole Christ is not contained under both species of this sacrament. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. Further, whatever receptive power is an act of a body, receives a form materially and individually; for what is received must be received according to the condition of the receiver. v, 1), since it is a being only potentially; indeed everything that is moved is a body. And because it observes that this is something common to man and to other animals, it forms thence the notion of the "genus"; while that wherein the intellectual soul exceeds the sensitive soul, it takes as formal and perfecting; thence it gathers the "difference" of man. It seems that the intellectual principle is not united to the body as its form. i). animal. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. It seems that the whole Christ is not contained under this sacrament, because Christ begins to be in this sacrament by conversion of the bread and wine. Fathers of the English Dominican Province. 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 the same essential form makes man an actual being, a body, a living being, an animal, and a man. Reply to Objection 3. This power is called the intellect. 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. 1-119) Question 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. Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 Therefore it is impossible that the entire Christ be contained under this sacrament. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. But this is even still more impossible. I answer that, If the soul were united to the body, merely as a motor, there would be nothing to prevent the existence of certain dispositions mediating between the soul and the body; on the contrary, they would be necessary, for on the part of the soul would be required the power to move the body; and on the part of the body, a certain aptitude to be moved by the soul. But one cannot sense without a body: therefore the body must be some part of man. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. But the virtue of the soul is its power. Q. 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. 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. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. 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. Question 76 - OF THE UNION OF BODY AND SOUL (In . 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. This is, however, absurd for many reasons. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. 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. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. Now matter subject to dimension is not to be found except in a body. Further, the soul is in the body of which it is the act. Now the action of the senses is not performed without a corporeal instrument. Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. In the body, the form of which is an intellectual principle, is there some other soul? Thus Aristotle argues, Metaph. Now all the other senses are based on the sense of touch. Objection 2. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! On the other hand, His soul was truly separated from His body, as stated above (III:50:5). Objection 1. Reply to Objection 3. Reply to Objection 1. Now the human soul is the highest and noblest of forms. Westmonasterii.APPROBATIO ORDINISNihil Obstat. 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. 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. Reply to Objection 2. 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, in the resurrection the saints will be equal to the angels, according to Luke 20:36. 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. 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. Aa Aa. 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. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. Objection 1. I answer that, It is absolutely impossible for one intellect to belong to all men. If nothing, then, be contained under one species, but what is contained under the other, and if the whole Christ be contained under both, it seems that one of them is superfluous in this sacrament. Now it is the nature of a body for it to be "quantity having position" (Predic. Therefore, the glorified eye can see Christ's body as it is in this sacrament. Consequently the body of Christ fills that place. animal. Are all the dimensions of Christ's body in this sacrament? And first we should consider the natureof human beings [QQ75-89], then second 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. But the soul is the substantial form of man. Reply to Objection 2. 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 since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." Is the whole Christ under this sacrament? Reply to Objection 2. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. Animal. But dispositions to a form are accidents. 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. Further, Augustine (De Quant. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. 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. 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. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. But the intellectual soul is united by its very being to the body as a form; and yet it guides and moves the body by its power and virtue. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. 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. 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. But Christ's body is at rest in heaven. 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. If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. 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. Further, the Philosopher says (De Anima. But the intellectual principle, since it is incorruptible, as was shown above (I:75:6), remains separate from the body, after the dissolution of the body. lxxxiii): "Some are so foolish as to say that the mystical blessing departs from the sacrament, if any of its fragments remain until the next day: for Christ's consecrated body is not changed, and the power of the blessing, and the life-giving grace is perpetually in it." 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. Reply to Objection 1. 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 Christ's body is in this sacrament locally. F. Innocentius Apap, O.P., S.T.M., Censor. Objection 2. Reply to Objection 3. 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. If, however, Socrates be a whole composed of a union of the intellect with whatever else belongs to Socrates, and still the intellect be united to those other things only as a motor, it follows that Socrates is not one absolutely, and consequently neither a being absolutely, for a thing is a being according as it is one. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. Objection 2. And although the truth corresponds with the figure, still the figure cannot equal it. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. Wherefore the unity of a thing composed of matter and form, is by virtue of the form itself, which by reason of its very nature is united to matter as its act. 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. vi, 1). 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. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Now what is added is always more perfect. But this would be impossible if the essence of the sensitive soul were the same as that of the intellectual soul; for an animal is such by its sensitive soul, while a man is a man by the intellectual soul. It is separate indeed according to its intellectual power, because the intellectual power does not belong to a corporeal organ, as the power of seeing is the act of the eye; for understanding is an act which cannot be performed by a corporeal organ, like the act of seeing. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. This can be made clear by three different reasons. And so the substance of Christ's body or blood is under this sacrament by the power of the sacrament, but not the dimensions of Christ's body or blood. viii (Did. For Augustine says (De Qq. Part 1, Question 76 557 power. Reply to Objection 2. Objection 2. 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. 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. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Q.76: The Union of the Soul with the Body: Q. 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 . It cannot be said that they are united by the one body; because rather does the soul contain the body and make it one, than the reverse. Therefore the entire Christ is not contained under this sacrament. Therefore it exists only in an organic body. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. Further, a body of greater quantity cannot be contained under the measure of a lesser. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated.
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