summa theologica question 76david gunderson obituary
Question. Reply to Objection 2. And first we should consider the natureof human beings [QQ75-89], then second Further, when the cause is removed, the effect is also removed. 76: Malediction: Q. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. This is heretical; for it would do away with the distinction of rewards and punishments. 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.". Not forms, but composites, are classified either generically or specifically. 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. Now the accidents of Christ's body are in this sacrament by means of the substance; so that the accidents of Christ's body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. Objection 1. For we do not say that the wall sees; rather, we say that the wall is seen. 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. 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. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". It seems, therefore, to follow that there is one intellect in all men. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Is the entire Christ under every part of the 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. ii, 1). 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.". Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." On the contrary, Augustine says in a sermon (Gregory, Sacramentarium): "Each receives Christ the Lord, Who is entire under every morsel, nor is He less in each portion, but bestows Himself entire under each.". i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Summa Theologica Theme. 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. One knowledge exists in the disciple and another in the master. Therefore since, as we have said, the intellectual soul contains virtually what belongs to the sensitive soul, and something more, reason can consider separately what belongs to the power of the sensitive soul, as something imperfect and material. Fathers of the English Dominican Province. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. The Summa Theologica is divided into three parts. But what is not in a place, is not moved of itself locally, but only according to the motion of the subject in which it is. Objection 1. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. And although the truth corresponds with the figure, still the figure cannot equal it. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. Reply to Objection 3. For this reason Aristotle, Metaph. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." 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. 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. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. This argument is based on the nature of a body, arising from dimensive quantity. Therefore, the glorified eye can see Christ's body as it is in this sacrament. But all men are of one species. Objection 2. Reply to Objection 1. We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. Therefore the entire Christ is not contained under this sacrament. 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 the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. 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. Hence we read in the profession of faith at Ephesus (P. I., chap. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. 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. Q. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. Objection 2. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). 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. 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. Therefore it is impossible that one individual intellectual soul should belong to several individuals. 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. 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. Reply to Objection 4. Summa Theologiae FP Q [76] Of The Union Of Body And Soul Summa Theologiae by St. Thomas Aquinas Prologue A [1] A [2] A [3] A [4] A [5] A [6] A [7] A [8] A [1] Whether the intellectual principle is united to the body as its form? What are the qualities required in the body of which the intellectual principle is the form? Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. The same is to be said of the sensitive soul in brute animals, and of the nutritive soul in plants, and universally of all more perfect forms with regard to the imperfect. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. The Perfection of God 5. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. Further, the thing understood is in the intellect which understands. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Objection 3. Objection 3. On the contrary, The Philosopher says (De Anima ii, 1): "We need not ask if the soul and body are one, as neither do we ask if wax and its shape are one." Objection 1. I answer that, After what we have said above (Article 1), it must be held most certainly that the whole Christ is under each sacramental species yet not alike in each. 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 the shape is united to the wax without a body intervening. Objection 3. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." Thomas Aquinas's Summa Theologiae: A Guide and Commentary Brian Davies, Thomas Aquinas's Summa Theologiae: A Guide and Commentary, Oxford University Press, 2014, 454pp., $29.99 (pbk), ISBN 9780199380633. Objection 1. This quality of the mixture is the proper disposition for the substantial form of the mixed body; for instance, the form of a stone, or of any sort of soul. For corruptible and incorruptible are not of the same substance. For it is not an accidental form, but the substantial form of the body. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. Now the action of the senses is not performed without a corporeal instrument. 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. 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. Further, things which are very distant from one another, are not united except by something between them. 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. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". 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. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. Are all the dimensions of Christ's body in this sacrament? 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). 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. Whether the intellect be one or many, what is understood is one; for what is understood is in the intellect, not according to its own nature, but according to its likeness; for "the stone is not in the soul, but its likeness is," as is said, De Anima iii, 8. Objection 3. Therefore it is impossible that the entire Christ be contained under this sacrament. Objection 6. 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. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Whence Aristotle concludes (Ethic. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). Wherefore it excels corporeal matter in its power by the fact that it has an operation and a power in which corporeal matter has no share whatever. 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. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. Reply to Objection 5. 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