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." Text Size. Further, the soul is in the body of which it is the act. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Now it is clear that the first thing by which the body lives is the soul. 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. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. But the body has a substantial form by which it is a body. Further, when the cause is removed, the effect is also removed. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. God, however, provided in this case by applying a remedy against death in the gift of grace. 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. And therefore it is not necessary for Christ to be in this sacrament as in a place. 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. 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.". Objection 6. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. Aa Aa. And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. 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. 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. 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. 77: The Powers of the Soul in General: Q. 76. 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. An icon used to represent a menu that can be toggled by interacting with this icon. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. The same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. 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. The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). 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. 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 this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Therefore it is not properly united to a corruptible body. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Reply to Objection 2. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. 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). Reply to Objection 3. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. For it is manifest that, supposing there is one principal agent, and two instruments, we can say that there is one agent absolutely, but several actions; as when one man touches several things with his two hands, there will be one who touches, but two contacts. Therefore some other substantial form in the body precedes the soul. Objection 1. Therefore it is not movably in this sacrament. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. What are the qualities required in the body of which the intellectual principle is the form? This argument deals with accidental movement, whereby things within us are moved together with us. But no dimensive quantity is contained entirely in any whole, and in its every part. Objection 3. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. Therefore it exists only in an organic body. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (Article 1; 15, 2, sqq.). Reply to Objection 3. 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 whatever fills a place is there locally. I answer that, As stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is in this sacrament not after the proper manner of dimensive quantity, but rather after the manner of substance. But the intellectual soul is incorruptible. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. On the contrary, Accident is posterior to substance, both in the order of time and in the order of reason, as the Philosopher says, Metaph. viii, 5). But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. 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. 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. The Existence of God 3. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one anotheror that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. Objection 1. 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. Objection 1. In the body, the form of which is an intellectual principle, is there some other soul? I answer that, If the soul, according to the Platonists, were united to the body merely as a motor, it would be right to say that some other bodies must intervene between the soul and body of man, or any animal whatever; for a motor naturally moves what is distant from it by means of something nearer. The union of body and soul Is the intellectual principle united to the body as its form? 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. This is, however, absurd for many reasons. But when flesh or a child appears, the sacramental species cease to be present. Objection 2. And, as was said already, this is not deception, because it is done "to represent the truth," namely, to show by this miraculous apparition that Christ's body and blood are truly in this sacrament. 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, apparently it is impossible for the entire Christ to be under every part of the species. Now an animal is so called from its having a sensitive soul; and, therefore, "animal" will not be one genus common to man and other animals, which is absurd. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. Nom. Reply to Objection 1. ii, 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). Reply to Objection 1. But various parts of matter are unintelligible without division in measurable quantities. On the contrary, According to the Philosopher, Metaph. It seems that the whole Christ is not contained under both species of this sacrament. The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. I answer that, It is absolutely impossible for one intellect to belong to all men. Therefore the body or the blood of Christ is not under those species. Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. If, therefore, my intellect is distinct from yours, what is understood by me must be distinct from what is understood by you; and consequently it will be reckoned as something individual, and be only potentially something understood; so that the common intention will have to be abstracted from both; since from things diverse something intelligible common to them may be abstracted. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. But Christ's eye beholds Himself as He is in this sacrament. Hence we read in the profession of faith at Ephesus (P. I., chap. 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. Now man is corruptible like other animals. 78: Usury, or Interest on Money Lent: Objection 2. Whence it follows that elements in the mixed body would be distinct as to situation. It seems, therefore, to follow that there is one intellect in all men. Not forms, but composites, are classified either generically or specifically. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. animal. The distinction between Socrates and Plato would be no other than that of one man with a tunic and another with a cloak; which is quite absurd. 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. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Therefore we must say, in accordance with the Philosopher (De Gener. The soul is the act of an organic body, as of its primary and proportionate perfectible. 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. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." Is the soul wholly in each part of the body. It would seem that besides the intellectual soul there are in man other souls essentially different from one another, such as the sensitive soul and the nutritive soul. 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 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. 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. But this seems unlikely. Therefore neither is the substance of the intellect the form of a body. Reply to Objection 1. 2 (Whether angels . 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. Fathers of the English Dominican Province. 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