Further, the Philosopher says (De Gener. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 76: Malediction: Q. 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) 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. Reply to Objection 1. Therefore there is but one intellect in all men. 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. Therefore we must presuppose accidents to be in matter before the substantial form; and therefore before the soul, since the soul is a substantial form. 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. Summary of question number right from the first part of the second part. Objection 1. 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. But "rational," which is the difference constituting man, is taken from the intellectual soul; while he is called "animal" by reason of his having a body animated by a sensitive soul. 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. 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. Reply to Objection 3. Therefore it seems to be united to the body by means of an incorruptible body, and such would be some heavenly light, which would harmonize the elements, and unite them together. 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. But various parts of matter are unintelligible without division in measurable quantities. 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. Further, what is spiritual is connected with what is corporeal by virtual contact. 77: Fraud in Buying and Selling: Q. Therefore the breath, which is a subtle body, is the means of union between soul and body. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. 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. 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. 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. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? The First Part addresses God, gradually working its way through God's creation and the angels to man. It follows therefore that the intellectual principle is the proper form of man. The relations of origin relations of origin (28). Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. But it was said above (Reply to Objection 2) that Christ's body is compared with this sacrament not by reason of dimensive quantity, but by reason of its substance, as already stated. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. On the contrary, Augustine says (De Trin. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. From this it is clear how false are the opinions of those who maintained the existence of some mediate bodies between the soul and body of man. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). The reason therefore why Socrates understands is not because he is moved by his intellect, but rather, contrariwise, he is moved by his intellect because he understands. It seems that Christ is not entire under every part of the species of bread and wine. Therefore He is moved when it is moved. Because the change of the bread and wine is not terminated at the Godhead or the soul of Christ, it follows as a consequence that the Godhead or the soul of Christ is in this sacrament not by the power of the sacrament, but from real concomitance. 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. Reply to Objection 3. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. 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. I answer that, If we suppose that the intellectual soul is not united to the body as its form, but only as its motor, as the Platonists maintain, it would necessarily follow that in man there is another substantial form, by which the body is established in its being as movable by the soul. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. 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. This can easily be explained, if we consider the differences of species and forms. 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 3. In the body is there any other substantial form? Objection 1. 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. Objection 2. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. 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. Further, when the cause is removed, the effect is also removed. Objection 1. For it is not an accidental form, but the substantial form of the body. Objection 2. 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. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Reply to Objection 2. But the soul is the substantial form of man. But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". Canonicus Surmont, Vicarius Generalis. Therefore the intellect is not united to the body as its form. 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. 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. 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.". Question. 78: Usury, or Interest on Money Lent: Are all the dimensions of Christ's body in this sacrament? vii, 2), that the genus is taken from the matter, and difference from the form. Everything has unity in the same way that it has being; consequently we must judge of the multiplicity of a thing as we judge of its being. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. 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). 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. Therefore Christ's body is in this sacrament as in a place. Concerning the first, a double consideration occurs: the first, about the mystery of the Incarnation itself, whereby God was made man for our salvation; the second . 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. animal. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. 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. 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. Objection 1. But Christ's eye beholds Himself as He is in this sacrament. 77: The Powers of the Soul in General: Q. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. Entdecke Aquinas ""Summa Theologica II"" (SCM kurz), David Mills Daniel, gebraucht; gutes Buch in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! For Augustine says (De Qq. Reply to Objection 1. 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. Further, since the form is the principle of the species, one form cannot produce a variety of species. Reply to Objection 1. Therefore it exists only in an organic body. For we observe that the species and forms of things differ from one another, as the perfect and imperfect; as in the order of things, the animate are more perfect than the inanimate, and animals more perfect than plants, and man than brute animals; and in each of these genera there are various degrees. As has been already stated (III:75:5, after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). Reply to Objection 2. 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. 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. Is the entire Christ under every part of the species? But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Further, the Philosopher says, Metaph. F. Innocentius Apap, O.P., S.T.M., Censor. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. Others said that the soul is united to the body by means of a corporeal spirit. But it can be seen by a wayfarer through faith alone, like other supernatural things. 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.". On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. F. Innocentius Apap, O.P., S.T.M., Censor. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Font. 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. But the phantasm itself is not a form of the possible intellect; it is the intelligible species abstracted from the phantasm that is a form. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. 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. Fathers of the English Dominican Province. 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. Thus the soul is not in a part. 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. ii, 1). 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. Objection 3. 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