i). For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. 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. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Therefore it is not united to the body as its form. Therefore the other part must be such that it can be moved. Now what is added is always more perfect. But it is impossible that a soul, one in species, should belong to animals of different species. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. viii (Did. Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. But the place, where this sacrament is, is much less than the body of Christ. Further, things which are very distant from one another, are not united except by something between them. Answers: 1. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). But no dimensive quantity is contained entirely in any whole, and in its every part. ii, 1) that the relation of a part of the soul to a part of the body, such as the sight to the pupil of the eye, is the same as the relation of the soul to the whole body of an animal. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. Nom. 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. It seems that the intellectual principle is not united to the body as its form. Therefore the whole soul is not in each part. Question. Consequently, it seems that Christ's body is not there in any way. It seems that the whole dimensive quantity of Christ's body is not in this sacrament. Aa Aa. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. Objection 3. But Christ's body is at rest in heaven. But when breathing ceases, the soul is separated from the body. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. 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. Now it is evident that the whole nature of a substance is under every part of the dimensions under which it is contained; just as the entire nature of air is under every part of air, and the entire nature of bread under every part of bread; and this indifferently, whether the dimensions be actually divided (as when the air is divided or the bread cut), or whether they be actually undivided, but potentially divisible. Reply to Objection 1. Text Size. 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. There is also a whole which is divided into logical and essential parts: as a thing defined is divided into the parts of a definition, and a composite into matter and form. But the soul seems to be one chiefly on account of the intellect. FIRST PART (QQ. In the body, the form of which is an intellectual principle, is there some other soul? Now it happens that different things, according to different forms, are likened to the same thing. And (De Anima ii, 3) he compares the various souls to the species of figures, one of which contains another; as a pentagon contains and exceeds a tetragon. Further, various forms of one species require various parts of matter. 1 First Part. Further, when the disciple receives knowledge from the master, it cannot be said that the master's knowledge begets knowledge in the disciple, because then also knowledge would be an active form, such as heat is, which is clearly false. If nothing, then, be contained under one species, but what is contained under the other, and if the whole Christ be contained under both, it seems that one of them is superfluous in this sacrament. The Nature and Extent of Sacred Doctrine 2. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. 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. It seems that Christ's body is in this sacrament as in a place. Reply to Objection 1. 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. This is heretical; for it would do away with the distinction of rewards and punishments. Objection 3. 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. 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. 4 - THE PERFECTION OF GOD (THREE ARTICLES) Objection 2. 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. But this is even still more impossible. 77: Fraud in Buying and Selling: Q. vii (Did. 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. For although it is essentially the same form which gives matter the various degrees of perfection, as we have said (Reply to Objection 1), yet it is considered as different when brought under the observation of reason. 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. For this reason we observe that there is a greater variety of parts in perfect than in imperfect animals; and in these a greater variety than in plants. But it belongs to the nature of this quantity that the various parts exist in various parts of place. Therefore, when such apparition occurs, Christ is under the sacrament. Further, all the powers of the soul are rooted in the essence of the soul. 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. 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. As it is in this sacrament, can Christ's body be seen by the eye? Therefore it is impossible that the entire Christ be contained under this sacrament. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views And first we should consider the natureof human beings [QQ75-89], then second It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. 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. 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. Objection 4. 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. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Therefore the intellect is not united to the body as its form. 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. Question 76 - OF THE UNION OF BODY AND SOUL (In . 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. 78: Usury, or Interest on Money Lent: An icon used to represent a menu that can be toggled by interacting with this icon. Therefore by the coming of the accidental form a thing is not said to be made or generated simply, but to be made such, or to be in some particular condition; and in like manner, when an accidental form is removed, a thing is said to be corrupted, not simply, but relatively. 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. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). Consequently the body of Christ fills that place. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? It would seem that the whole soul is not in each part of the body; for the Philosopher says in De causa motus animalium (De mot. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. 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. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Therefore of one thing there is but one substantial form. A A . Because, to be in a place definitively or circumscriptively belongs to being in a place. Objection 1. It seems that the whole Christ is not contained under both species of this sacrament. Objection 6. Reply to Objection 1. Now it is clear that the first thing by which the body lives is the soul. 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. Reply to Objection 2. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. Therefore the soul is not in each part of the body. But to be in a place is an accident when compared with the extrinsic container. After the consecration, is the body of Christ moved when the host or chalice is moved? 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. Objection 3. Nevertheless the breath is a means of moving, as the first instrument of motion. Further, since Christ's is an organic body, it has parts determinately distant. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. This argument is based on the nature of a body, arising from dimensive quantity. The embryo has first of all a soul which is merely sensitive, and when this is removed, it is supplanted by a more perfect soul, which is both sensitive and intellectual: as will be shown further on (I:118:2 ad 2). Objection 3. viii (Did. 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. 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. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. 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. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. Reply to Objection 1. Although the whole Christ is under each species, yet it is so not without purpose. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. And so it seems that Christ is in this sacrament movably. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. For the relation of phantasms to the intellect is like the relation of colors to the sense of sight, as he says De Anima iii, 5,7. 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." The Summa is organized into three Parts. ix, 10). On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. Therefore there is one intellect of all men. vi, 1). Reply to Objection 3. 1 Prologue. 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. 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. Question 76. 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. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. Therefore there are not many human souls in one species. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Reply to Objection 2. Objection 2. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. 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. And so the substance of Christ's body or blood is under this sacrament by the power of the sacrament, but not the dimensions of Christ's body or blood. Question. Canonicus Surmont, Vicarius Generalis. 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. The same can be clearly shown from the nature of the human species. Objection 1. Question 76. vii, 2), that the genus is taken from the matter, and difference from the form. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265-1274) is the most famous work of Thomas Aquinas (c. 1225-1274) although it was never finished. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). In Christ's Passion, of which this is the memorial, the other parts of the body were not separated from one another, as the blood was, but the body remained entire, according to Exodus 12:46: "You shall not break a bone thereof." Reply to Objection 3. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. But the intellectual soul is united by its very being to the body as a form; and yet it guides and moves the body by its power and virtue. Now the intellectual soul, as we have seen above (I:55:2) in the order of nature, holds the lowest place among intellectual substances; inasmuch as it is not naturally gifted with the knowledge of truth, as the angels are; but has to gather knowledge from individual things by way of the senses, as Dionysius says (Div. Reply to Objection 1. Man must therefore derive his species from that which is the principle of this operation. 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. Objection 1. Therefore there is but one intellect in all men. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Aristotle does not say that the soul is the act of a body only, but "the act of a physical organic body which has life potentially"; and that this potentiality "does not reject the soul." Reply to Objection 3. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. 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. Hence there is no parallel reason, as is evident from what was said above. xxvi): "We are made partakers of the body and blood of Christ, not as taking common flesh, nor as of a holy man united to the Word in dignity, but the truly life-giving flesh of the Word Himself.". But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Now it is the nature of a body for it to be "quantity having position" (Predic. But this seems unlikely. 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