Further, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. 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. vii, 6). Evang. Westmonasterii.APPROBATIO ORDINISNihil Obstat. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? On the contrary, The gloss on 1 Corinthians 11:25, commenting on the word "Chalice," says that "under each species," namely, of the bread and wine, "the same is received"; and thus it seems that Christ is entire under each species. 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. Objection 1. Objection 1. But the soul seems to be one chiefly on account of the intellect. Because those species can be divided infinitely. Therefore it is not properly united to a corruptible body. Objection 1. Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered to one another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to color; so that if we say that a body with a surface is colored, we have the second manner of essential predication.) But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. 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? 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). 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. 1 - The Nature and Extent of Sacred Doctrine (Ten Articles) Treatise on The One God (QQ [2-26]) Treatise on The One God (QQ [2-26]) Question. 51 Art. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Reply to Objection 6. Whence it does not follow that a part of an animal is an animal. But if anyone says that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man; for each one is conscious that it is himself who understands. Further, various forms of one species require various parts of matter. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. Is the entire Christ under each species of the sacrament? If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. If, however, the soul is united to the body as its form, as we have said (Article 1), it is impossible for it to be united by means of another body. Therefore the intellectual soul had to be united to such a body, and not to a simple element, or to a mixed body, in which fire was in excess; because otherwise there could not be an equability of temperament. Further, the Philosopher says, Metaph. Further, whatever receptive power is an act of a body, receives a form materially and individually; for what is received must be received according to the condition of the receiver. 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. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Canonicus Surmont, Vicarius Generalis. 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. Objection 4. 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. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. Asked by Bijoy J #1210109. Further, what is once "in being" cannot be again "in becoming." But this seems unlikely. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. But Christ's body has already begun to be in this sacrament by the consecration of the bread. 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. Objection 1. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. Is the soul wholly in each part of the body. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. 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, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." Therefore the entire Christ is not contained under this sacrament. Further, power and action have the same subject; for the same subject is what can, and does, act. He intended it to be the sum of all known learning as explained according to the philosophy of Aristotle (384-322 bce) and his Arabian commentators (which was being introduced to western European thought at . Objection 2. A A . For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. Man must therefore derive his species from that which is the principle of this operation. Reply to Objection 1. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. 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. 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." This is clear if, as Plato maintained, man is the intellect itself. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? For an immaterial substance is not multiplied in number within one species. 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. 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. Therefore the soul is to the body as a form of matter. 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. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Objection 1. Further, man moves himself as every animal does. A sign of which is that we observe "those who are refined in body are well endowed in mind," as stated in De Anima ii, 9. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. 1 First Part. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. 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. 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. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. It would seem that in man there is another form besides the intellectual soul. 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. 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. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. Objection 1. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. 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. It is true that it moves the grosser parts of the body by the more subtle parts. 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 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. For that part which is the organ of a nobler power, is a nobler part of the body: as also is that part which serves the same power in a nobler manner. For Augustine says (Gen. ad lit. Now what is added is always more perfect. Reply to Objection 4. Therefore in the human body there are other substantial forms besides the intellectual soul. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Is the entire Christ under every part of the species? This is heretical; for it would do away with the distinction of rewards and punishments. 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). 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). Is the body of Christ in this sacrament locally? Reply to Objection 1. Now matter subject to dimension is not to be found except in a body. Therefore the intellect is not united to the body as its form. Now mingling does not result from matter alone; for then we should have mere corruption. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. Reply to Objection 1. 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). But Christ's body is at rest in heaven. 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). Canonicus Surmont, Vicarius Generalis. Reply to Objection 1. Now it is clear that to every "genus" follow its own proper accidents. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. It seems that the whole dimensive quantity of Christ's body is not in 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. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. It seems, then, that it does not see Christ, as He is under the species of this sacrament. Therefore the intellectual principle is the form of man. 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 one cannot sense without a body: therefore the body must be some part of man. 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 the measure of the bread and wine is much smaller than the measure of Christ's body. 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. And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. But the intellectual soul is one form. Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). But the virtue of the soul is its power. 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. Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. Objection 3. 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. 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. Reply to Objection 4. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. Therefore, from the fact that the species of phantasms are in the possible intellect, it does not follow that Socrates, in whom are the phantasms, understands, but that he or his phantasms are understood. 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. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. But the part which moves is the soul. But the soul is the substantial form of man. Nom. Further, the place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (III:75:2); but only the body of Christ is there. Further, whatever exists in a thing by reason of its nature exists in it always. Further, all the powers of the soul are rooted in the essence of the soul. 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. If therefore Christ be entirely under every part of the said species, it would follow that He is in this sacrament an infinite number of times: which is unreasonable; because the infinite is repugnant not only to nature, but likewise to grace. 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. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Therefore the entire dimensive quantity of Christ's body is in this sacrament. 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." On the contrary, Augustine says (De Trin. Therefore the intellectual principle is not united to the body as its form. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. There is, further, a third kind of whole which is potential, divided into virtual parts. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. 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. Theol.Imprimatur. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. 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. But the substantial form gives substantial being. Reply to 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. 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. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. Objection 2. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. But the intellectual soul has the power of sense in all its completeness; because what belongs to the inferior nature pre-exists more perfectly in the superior, as Dionysius says (Div. But it can be seen by a wayfarer through faith alone, like other supernatural things. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. viii (Did. vi, 1). i). Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. And although the truth corresponds with the figure, still the figure cannot equal it. 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.". Objection 2. Therefore, if there were one intellect for all men, the diversity of phantasms which are in this one and that one would not cause a diversity of intellectual operation in this man and that man. viii (Did. 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. 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. It seems that Christ is not entire under every part of the species of bread and wine. 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