If, however, the intellectual soul be united to the body as its substantial form, as we have said above (Article 1), it is impossible for another substantial form besides the intellectual soul to be found in man. 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. The same can be clearly shown from the nature of the human species. One part of the body is said to be nobler than another, on account of the various powers, of which the parts of the body are the organs. And although the truth corresponds with the figure, still the figure cannot equal it. 77: The Powers of the Soul in General: Q. Now what is added is always more perfect. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Edus. 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. This can be made clear by three different reasons. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. 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. Reply to Objection 6. Question 76 - OF THE UNION OF BODY AND SOUL (In . But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. Reply to Objection 1. Therefore the body or the blood of Christ is not under those species. If, on the contrary, we suppose one instrument and several principal agents, we might say that there are several agents, but one act; for example, if there be many drawing a ship by means of a rope; there will be many drawing, but one pull. 4 - THE PERFECTION OF GOD (THREE ARTICLES) And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). 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. 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. For in the first place this serves to represent Christ's Passion, in which the blood was separated from the body; hence in the form for the consecration of the blood mention is made of its shedding. 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. Question. But the conversion which takes place in this sacrament is terminated directly at the substance of Christ's body, and not at its dimensions; which is evident from the fact that the dimensive quantity of the bread remains after the consecration, while only the substance of the bread passes away. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. "that is, what makes them one? 1.1 Introduction. Further, things which are very distant from one another, are not united except by something between them. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. 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. Reply to Objection 2. Objection 1. Further, power and action have the same subject; for the same subject is what can, and does, act. As has been already stated (III:75:5, after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. Reply to Objection 3. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. 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. Further, the soul is in the body of which it is the act. Now it is clear that to every "genus" follow its own proper accidents. But the substantial form gives substantial being. 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, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." For Augustine says (De Qq. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. Therefore it seems that the soul is united to the body by means of a power, which is an accident. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Prima Pars (Part 1) Table of contents: Part 1: . Is it united to such a body by means of another body? Therefore the soul is not in each part of the body. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. The Philosopher is speaking there of the motive power of the soul. Therefore it exists only in an organic body. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. 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. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. It seems that Christ is not entire under every part of the species of bread and wine. As the Philosopher says (Phys. . On the contrary, Of one thing there is but one substantial being. 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. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. Therefore if the intellect were united to the body as its form, since every body has a determinate nature, it would follow that the intellect has a determinate nature; and thus, it would not be capable of knowing all things, as is clear from what has been said (I:75:2; which is contrary to the nature of the intellect. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. And therefore it is manifest that the entire Christ is under every part of the species of the bread, even while the host remains entire, and not merely when it is broken, as some say, giving the example of an image which appears in a mirror, which appears as one in the unbroken mirror, whereas when the mirror is broken, there is an image in each part of the broken mirror: for the comparison is not perfect, because the multiplying of such images results in the broken mirror on account of the various reflections in the various parts of the mirror; but here there is only one consecration, whereby Christ's body is in this sacrament. It would seem that the intellectual soul is improperly united to such a body. Objection 3. 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. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views Therefore the breath, which is a subtle body, is the means of union between soul and body. In the first place, an animal would not be absolutely one, in which there were several souls. 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. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. 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. Now it is clear that the intellectual soul, by virtue of its very being, is united to the body as its form; yet, after the dissolution of the body, the intellectual soul retains its own being. 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. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. Yet Christ does not remain in this sacrament for all coming time. viii, 5). Therefore, apparently it is impossible for the entire Christ to be under every part of the species. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." animal. Because, to be in a place definitively or circumscriptively belongs to being in a place. It seems that Christ's body is in this sacrament as in a place. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. But it is not the same with any other glorified eye, because Christ's eye is under this sacrament, in which no other glorified eye is conformed to it. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? What are the qualities required in the body of which the intellectual principle is the form? 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. And first we should consider the natureof human beings [QQ75-89], then second 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. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. Reply to Objection 1. 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. But to be in a place is an accident when compared with the extrinsic container. 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. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. F. Innocentius Apap, O.P., S.T.M., Censor. Reply to Objection 2. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Of these certain Platonists said that the intellectual soul has an incorruptible body naturally united to it, from which it is never separated, and by means of which it is united to the corruptible body of man. 77: Fraud in Buying and Selling: Q. But it can be seen by a wayfarer through faith alone, like other supernatural things. Objection 2. 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. Reply to Objection 1. Therefore it seems to be united to the body by means of an incorruptible body, and such would be some heavenly light, which would harmonize the elements, and unite them together. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Objection 2. 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. Objection 3. Secondly, because since Socrates is an individual in a nature of one essence composed of matter and form, if the intellect be not the form, it follows that it must be outside the essence, and then the intellect is the whole Socrates as a motor to the thing moved. After the consecration, is the body of Christ moved when the host or chalice is moved? Reply to Objection 4. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. For we do not say that the wall sees; rather, we say that the wall is seen. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. 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. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. Hence if this sacrament had been celebrated then, the body of Christ would have been under the species of the bread, but without the blood; and, under the species of the wine, the blood would have been present without the body, as it was then, in fact. Reply to 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. 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