Therefore, only the flesh and blood of Christ are contained in this sacrament. In the same way several intellects understand one object understood. Objection 6. v). ii, 3) that the embryo is an animal before it is a man. On the contrary, According to the Philosopher, Metaph. Now it is the nature of a body for it to be "quantity having position" (Predic. Objection 3. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. Further, the human body is a mixed body. 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. But primary matter cannot be moved (Phys. Text Size. But it is impossible that a soul, one in species, should belong to animals of different species. 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. SUMMA THEOLOGICA. Summa theologiae, also spelled Summa theologica, also called the Summa, in Roman Catholicism, a systematic compendium of theology written by Thomas Aquinas between about 1265 and 1273. It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple; which cannot be, unless there is one intellect in both. On the contrary, Of one thing there is but one substantial being. vii (Did. 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. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. Reply to Objection 1. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). But all men are of one species. Reply to Objection 1. Reply to Objection 2. He proves this from the fact that "man and the sun generate man from matter." Font. 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. Objection 1. Therefore the whole soul is not in each part. Question. 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. Therefore neither is the substance of the intellect the form of a body. 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. Summa theologiae 1a 75-76 (tr. Objection 1. The Existence of God 3. Therefore the soul is to the body as a form of matter. Therefore, on the withdrawal of the soul, as we do not speak of an animal or a man unless equivocally, as we speak of a painted animal or a stone animal; so is it with the hand, the eye, the flesh and bones, as the Philosopher says (De Anima ii, 1). Objection 1. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. 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." Therefore Christ's body is in this sacrament locally. Further, whatever exists in a thing by reason of its nature exists in it always. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. 78: Usury, or Interest on Money Lent: For as every action is according to the mode of the form by which the agent acts, as heating is according to the mode of the heat; so knowledge is according to the mode of the species by which the knower knows. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). Objection 6. 76: Malediction: Q. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. But various bodies cannot be in the same place. 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. Reply to Objection 3. F. Innocentius Apap, O.P., S.T.M., Censor. Since, however, the soul has not quantitative totality, neither essentially, nor accidentally, as we have seen; it is enough to say that the whole soul is in each part of the body, by totality of perfection and of essence, but not by totality of power. 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. For Augustine says (Gen. ad lit. Therefore, it should not be united to a body which is composed of parts belonging to various species. Further, since the form is the principle of the species, one form cannot produce a variety of species. But this seems unlikely. "But Christ is in this sacrament," as shown above (III:74:1. 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. It seems that the intellectual principle is not united to the body as its form. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. A sign of which is that we observe "those who are refined in body are well endowed in mind," as stated in De Anima ii, 9. 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. Now man is corruptible like other animals. It is true that it moves the grosser parts of the body by the more subtle parts. Reply to Objection 5. Further, various forms of one species require various parts of matter. 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. Two dimensive quantities cannot naturally be in the same subject at the same time, so that each be there according to the proper manner of dimensive quantity. But the conversion which takes place in this sacrament is terminated directly at the substance of Christ's body, and not at its dimensions; which is evident from the fact that the dimensive quantity of the bread remains after the consecration, while only the substance of the bread passes away. Reply to Objection 1. x): "It is not necessary for the soul to be in each part of the body; it suffices that it be in some principle of the body causing the other parts to live, for each part has a natural movement of its own.". Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. An icon used to represent a menu that can be toggled by interacting with this icon. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. Now what is added is always more perfect. Is the body of Christ in this sacrament locally? It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. How it is caused will be shown later on (I:117:1). 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) But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. But that which appears under the likeness of flesh in this sacrament, continues for a long time; indeed, one reads of its being sometimes enclosed, and, by order of many bishops, preserved in a pyx, which it would be wicked to think of Christ under His proper semblance. Further, power and action have the same subject; for the same subject is what can, and does, act. And if to this we add that to understand, which is the act of the intellect, is not affected by any organ other than the intellect itself; it will further follow that there is but one agent and one action: that is to say that all men are but one "understander," and have but one act of understanding, in regard, that is, of one intelligible object. Now in one intellect, from different phantasms of the same species, only one intelligible species is abstracted; as appears in one man, in whom there may be different phantasms of a stone; yet from all of them only one intelligible species of a stone is abstracted; by which the intellect of that one man, by one operation, understands the nature of a stone, notwithstanding the diversity of phantasms. 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. viii (Did. But the intellectual soul is incorruptible. Reply to Objection 1. 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. It seems that the soul is united to the animal body by means of 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. 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. 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. After the consecration, is the body of Christ moved when the host or chalice is moved? 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. In the first place, an animal would not be absolutely one, in which there were several souls. Objection 5. Objection 3. 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. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. 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. Objection 2. Theol.Imprimatur. 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. It seems that Christ's body is in this sacrament as in a place. viii (Did. This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. The relations of origin relations of origin (28). Reply to Objection 3. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. Further, what is spiritual is connected with what is corporeal by virtual contact. 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. 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. Others said that the soul is united to the body by means of a corporeal spirit. Therefore the soul should be united to a most subtle body, to fire, for instance, and not to a mixed body, still less to a terrestrial body. To be united to the body belongs to the soul by reason of itself, as it belongs to a light body by reason of itself to be raised up. 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. 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. Reply to Objection 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. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. This is clear if, as Plato maintained, man is the intellect itself. Thus the soul is not in a part. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. 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.". 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, what is once "in being" cannot be again "in becoming." 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. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Therefore the whole Christ is not contained under each species. It would seem that the intellectual soul is improperly united to such a body. 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. ii, 1). Evang. Reply to Objection 3. I answer that, It is absolutely impossible for one intellect to belong to all men. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Reply to Objection 3. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) This is suitable to the intellectual soul, which, although it be one in its essence, yet on account of its perfection, is manifold in power: and therefore, for its various operations it requires various dispositions in the parts of the body to which it is united. 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. Objection 3. Reply to Objection 1. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Therefore it is impossible that one individual intellectual soul should belong to several individuals. Of these certain Platonists said that the intellectual soul has an incorruptible body naturally united to it, from which it is never separated, and by means of which it is united to the corruptible body of man. Reply to Objection 2. 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. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. This is the demonstration used by Aristotle (De Anima ii, 2). Therefore neither is the intellectual faculty a power of the body. 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. Objection 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. The spiritual soul of a human being is the substantial form of the living man. Objection 3. But a form which requires variety in the parts, such as a soul, and specially the soul of perfect animals, is not equally related to the whole and the parts: hence it is not divided accidentally when the whole is divided. i). viii (Did. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). And since knowledge is begotten according to the assimilation of the knower to the thing known, it follows that the same thing may happen to be known by several knowers; as is apparent in regard to the senses; for several see the same color, according to different likenesses. and F. Leo Moore, O.P., S.T.L.Imprimatur. vii). Reply to Objection 3. I answer that, As was observed above (Article 1, Reply to Objection 3), because the substance of Christ's body is in this sacrament by the power of the sacrament, while dimensive quantity is there by reason of real concomitance, consequently Christ's body is in this sacrament substantively, that is, in the way in which substance is under dimensions, but not after the manner of dimensions, which means, not in the way in which the dimensive quantity of a body is under the dimensive quantity of place. 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