In like manner the multiplicity of souls is in proportion to the multiplicity of the bodies; yet, after the dissolution of the bodies, the souls retain their multiplied being. 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. Number follows division, and therefore so long as quantity remains actually undivided, neither is the substance of any thing several times under its proper dimensions, nor is Christ's body several times under the dimensions of the bread; and consequently not an infinite number of times, but just as many times as it is divided into parts. 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. Are all the dimensions of Christ's body in this sacrament? Objection 4. For every form exists in its proper disposed matter. Question. The reason of this is that a thing is one, according as it is a being. 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. 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. Therefore the entire dimensive quantity of Christ's body is in this sacrament. This argument is based on the nature of a body, arising from dimensive quantity. 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. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. 78: Usury, or Interest on Money Lent: 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. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. But Christ's body has already begun to be in this sacrament by the consecration of the bread. Reply to Objection 3. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. 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. 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. Objection 1. Now matter subject to dimension is not to be found except in a body. Further, what is once "in being" cannot be again "in becoming." Aa Aa. He proves this from the fact that "man and the sun generate man from matter." 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. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? In the first place, an animal would not be absolutely one, in which there were several souls. 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. 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. 4 - THE PERFECTION OF GOD (THREE ARTICLES) 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. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. And therefore, properly speaking, Christ's body, according to the mode of being which it has in this sacrament, is perceptible neither by the sense nor by the imagination, but only by the intellect, which is called the spiritual eye. viii (Did. Hence if this sacrament had been celebrated then, the body of Christ would have been under the species of the bread, but without the blood; and, under the species of the wine, the blood would have been present without the body, as it was then, in fact. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. SUMMA THEOLOGICA. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. The soul is the act of an organic body, as of its primary and proportionate perfectible. Reply to Objection 1. Therefore it seems that the soul is united to the body by means of a power, which is an accident. Objection 1. Are all the dimensions of Christ's body in this sacrament? F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. 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. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. Objection 3. 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. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. The same can be clearly shown from the nature of the human species. 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. 51 Art. Reply to Objection 2. 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. 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. On the contrary, According to the Philosopher, Metaph. Because, to be in a place definitively or circumscriptively belongs to being in a place. 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. But there is this difference, according to the opinion of Aristotle, between the sense and the intelligencethat a thing is perceived by the sense according to the disposition which it has outside the soul that is, in its individuality; whereas the nature of the thing understood is indeed outside the soul, but the mode according to which it exists outside the soul is not the mode according to which it is understood. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. 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. 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. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). x (Did. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. F. Raphael Moss, O.P., S.T.L. Objection 1. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. But it is clear that the action of the visual power is not attributed to a wall in virtue of the fact that the colors whose likenesses are in the visual power exist in that wall. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. 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. Man must therefore derive his species from that which is the principle of this operation. Therefore the soul is to the body as a form of matter. Objection 3. 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. 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. 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. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Reply to Objection 2. 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. Objection 3. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Therefore it is impossible that one individual intellectual soul should belong to several individuals. From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. Therefore, it cannot begin again to be there by the consecration of the wine; and so Christ's body will not be contained under the species of the wine, and accordingly neither the entire Christ. 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. viii (Did. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. On the contrary, Of one thing there is but one substantial being. Canonicus Surmont, Vicarius Generalis. But when such apparitions occur, it is evident that Christ is not present under His own species, because the entire Christ is contained in this sacrament, and He remains entire under the form in which He ascended to heaven: yet what appears miraculously in this sacrament is sometimes seen as a small particle of flesh, or at times as a small child. For Augustine says (De Qq. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. But various bodies cannot be in the same place. Objection 3. For matter must be proportionate to the form. Objection 2. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. 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. vii, 2), that the genus is taken from the matter, and difference from the form. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. 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. 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. Reply to Objection 1. On the Simplicity of God 4. Reply to Objection 3. Therefore the whole Christ is not contained under each species. Reply to Objection 3. Q.76: The Union of the Soul with the Body: Q. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. viii (Did. Reply to Objection 3. Objection 4. But the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). In like manner, the soul is said to be the "act of a body," etc., because by the soul it is a body, and is organic, and has life potentially. 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. It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. viii, 5). On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Objection 3. Therefore the soul is not in each part of the body. 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. For Augustine says (Gen. ad lit. 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 the glorified eye sees Christ always, as He is in His own species, according to Isaiah 33:17: "(His eyes) shall see the king in his beauty." As the Philosopher says (Phys. Therefore since the bodies of other animals are naturally provided with a covering, for instance, with hair instead of clothes, and hoofs instead of shoes; and are, moreover, naturally provided with arms, as claws, teeth, and horns; it seems that the intellectual soul should not have been united to a body which is imperfect as being deprived of the above means of protection. 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). 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. 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. Wherefore, after the consecration, the whole substance of Christ's body and blood is contained in this sacrament, just as the whole substance of the bread and wine was contained there before the consecration. But the shape is united to the wax without a body intervening. 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. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Reply to Objection 2. F. Innocentius Apap, O.P., S.T.M., Censor. In the body, the form of which is an intellectual principle, is there some other soul? That it is entire in each part thereof, may be concluded from this, that since a whole is that which is divided into parts, there are three kinds of totality, corresponding to three kinds of division. Is the entire Christ under every part of the species? Objection 3. I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. For we do not say that the wall sees; rather, we say that the wall is seen. Augustine denies a plurality of souls, that would involve a plurality of species. Reply to Objection 2. Translated by. Is the body of Christ in this sacrament locally? 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. Therefore the body or the blood of Christ is not under those species. Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. Nom. But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. It seems that Christ is not entire under every part of the species of bread and wine. 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