And because it observes that this is something common to man and to other animals, it forms thence the notion of the "genus"; while that wherein the intellectual soul exceeds the sensitive soul, it takes as formal and perfecting; thence it gathers the "difference" of man. 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 of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Objection 5. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. 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 glorified eye can see Christ's body as it is in this sacrament. 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. But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". Nor is it less impossible for anything to be a medium between substance and accident. And although the truth corresponds with the figure, still the figure cannot equal it. Further, the soul is in the body of which it is the act. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Objection 2. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. 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. 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. Therefore there are not many human souls in one species. Now it happens that different things, according to different forms, are likened to the same thing. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. 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. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Therefore the intellect is not united to the body as its form. For we do not say that the wall sees; rather, we say that the wall is seen. But it is the act of an organic body. But this is impossible, because the various forms of the elements must necessarily be in various parts of matter; for the distinction of which we must suppose dimensions, without which matter cannot be divisible. viii (Did. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Reply to Objection 1. I answer that, If we suppose that the intellectual soul is not united to the body as its form, but only as its motor, as the Platonists maintain, it would necessarily follow that in man there is another substantial form, by which the body is established in its being as movable by the soul. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Summa Theologica Theme. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. vii). Now it is clear that the first thing by which the body lives is the soul. 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. Further, Augustine (De Quant. When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. 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. Therefore, when such apparition occurs, Christ is under the sacrament. 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. Moreover it is perceived differently by different intellects. Question. v, 1), since it is a being only potentially; indeed everything that is moved is a body. Therefore the other part must be such that it can be moved. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. How it is caused will be shown later on (I:117:1). 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. Is the entire Christ under every part of the species? x). But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. 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. The reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. "that is, what makes them one? 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. i). 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. 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. 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. Reply to Objection 3. Reply to Objection 3. animal. 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. Objection 3. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. But fire and air are bodies. However, it would be possible to distinguish my intellectual action form yours by the distinction of the phantasmsthat is to say, were there one phantasm of a stone in me, and another in youif the phantasm itself, as it is one thing in me and another in you, were a form of the possible intellect; since the same agent according to divers forms produces divers actions; as, according to divers forms of things with regard to the same eye, there are divers visions. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. It seems that the whole Christ is not contained under both species of this sacrament. 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. 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. Reply to Objection 3. 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. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. Since, however, the soul has not quantitative totality, neither essentially, nor accidentally, as we have seen; it is enough to say that the whole soul is in each part of the body, by totality of perfection and of essence, but not by totality of power. 77: The Powers of the Soul in General: Q. 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 1. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. Reply to Objection 1. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Pars Secunda-Secundae (Part 2-2) Table of contents: Part 2-2: Faith: . 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 we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. i, 4. Further, the Philosopher says, Metaph. The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. ix, 10). 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. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). 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. Individuality of the intelligent being, or of the species whereby it understands, does not exclude the understanding of universals; otherwise, since separate intellects are subsistent substances, and consequently individual, they could not understand universals. 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. Objection 1. Objection 1. 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. 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. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. Sometimes it happens on the part of the beholders, whose eyes are so affected as if they outwardly saw flesh, or blood, or a child, while no change takes place in the sacrament. 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. Others said that the soul is united to the body by means of a corporeal spirit. Therefore it is not united to the body as its form. 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. According to this being, then, Christ is not moved locally of Himself, but only accidentally, because Christ is not in this sacrament as in a place, as stated above (Article 5). On the contrary, Augustine says (De Trin. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Objection 1. Objection 4. Further, the Philosopher says (De Gener. 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. Evang. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. He proves this from the fact that "man and the sun generate man from matter." For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. Pagans say that the existence of a powerful God is an illusion and misleading. Objection 4. 2 Treatise on the Last End (Questions 1-5) 3 Treatise on Human Acts: Acts Peculiar to Man (Questions 6-21) 4 Treatise on the Passions (Questions 22-48) 5 Treatise on Habits (Questions 49-54) 6 Treatise on Habits in Particular (Questions 55-89) 7 Treatise on Law (Questions 90-108) "But Christ is in this sacrament," as shown above (III:74:1. 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. Therefore the soul is not in each part of the body. But the soul seems to be one chiefly on account of the intellect. 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. Reply to Objection 1. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 Further, since Christ's is an organic body, it has parts determinately distant. It seems, therefore, to follow that there is one intellect in all men. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. Therefore a form cannot be without its own proper matter. F. Raphael Moss, O.P., S.T.L. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. Therefore it is not united to the body as its form. 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. 76. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Objection 2. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. On the contrary, The Philosopher says (Phys. Translated by. Objection 6. 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. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. But since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. Animal. But this seems unlikely. Therefore we must say, in accordance with the Philosopher (De Gener. Objection 4. Reply to Objection 2. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. I answer that, we must assert that the whole Christ summa theologica question 76 the! On account of the species whereby it knows, impedes the knowledge of the species there one. 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