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. But the proper totality of substance is contained indifferently in a small or large quantity; as the whole nature of air in a great or small amount of air, and the whole nature of a man in a big or small individual. 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. 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. 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) Now the substantial form perfects not only the whole, but each part of the whole. Aa Aa. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Although the intellectual soul, like an angel, has no matter from which it is produced, yet it is the form of a certain matter; in which it is unlike an angel. viii (Did. A A . 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. Objection 3. How it is caused will be shown later on (I:117:1). 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. Therefore we must say, in accordance with the Philosopher (De Gener. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Q. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 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. But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. iv). Evang. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). But the soul is the substantial form of man. In order to make this evident, we must consider that the substantial form differs from the accidental form in this, that the accidental form does not make a thing to be "simply," but to be "such," as heat does not make a thing to be simply, but only to be hot. 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. Therefore it is impossible that one individual intellectual soul should belong to several individuals. The reason is because since matter is in potentiality to all manner of acts in a certain order, what is absolutely first among the acts must be understood as being first in matter. 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. 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. Therefore the entire dimensive quantity of Christ's body is in this sacrament. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. 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. Answers: 1. Objection 1. 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. But it is the act of an organic body. Reply to Objection 2. x). 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. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Likewise it is evident that it is not in this sacrament circumscriptively, because it is not there according to the commensuration of its own quantity, as stated above. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the body. Therefore as matter is apprehended as perfected in its existence, before it is understood as corporeal, and so on; so those accidents which belong to existence are understood to exist before corporeity; and thus dispositions are understood in matter before the form, not as regards all its effects, but as regards the subsequent effect. 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 since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. Now what is added is always more perfect. As it is in this sacrament, can Christ's body be seen by the eye? We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. For Augustine says (Gen. ad lit. 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. Reply to Objection 4. Contents. Now it is clear that to every "genus" follow its own proper accidents. Therefore the body of Christ is in this sacrament locally. Therefore, the glorified eye can see Christ's body as it is in this sacrament. And therefore it is not necessary for Christ to be in this sacrament as in a place. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. Reply to Objection 3. Therefore there are not many human souls in one species. Reply to Objection 2. After the consecration, is the body of Christ moved when the host or chalice is moved? Now it is the nature of a body for it to be "quantity having position" (Predic. 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. But various parts of matter are unintelligible without division in measurable quantities. 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. Therefore the soul is not in each part of the body. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. 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. It seems that the soul is united to the animal body by means of a body. Therefore the breath, which is a subtle body, is the means of union between soul and body. It seems, then, that it does not see Christ, as He is under the species of this sacrament. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. Objection 2. Reply to Objection 3. Objection 4. 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. I answer that, As stated above (Article 1), any part of Christ is in this sacrament in two ways: in one way, by the power of the sacrament; in another, from real concomitance. 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. 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. But the body has a substantial form by which it is a body. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. What are the qualities required in the body of which the intellectual principle is the form? The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. Fourthly, because, although the action of a part be attributed to the whole, as the action of the eye is attributed to a man; yet it is never attributed to another part, except perhaps indirectly; for we do not say that the hand sees because the eye sees. Objection 1. 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. Summa theologiae 1a 75-76 (tr. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. Reply to Objection 3. . iii). But the species of anything is derived from its form. 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. 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