On the contrary, Of one thing there is but one substantial being. Thirdly, because the action of a motor is never attributed to the thing moved, except as to an instrument; as the action of a carpenter to a saw. Others said it is united to the body by means of light, which, they say, is a body and of the nature of the fifth essence; so that the vegetative soul would be united to the body by means of the light of the sidereal heaven; the sensible soul, by means of the light of the crystal heaven; and the intellectual soul by means of the light of the empyrean heaven. x). But Christ's body as it is in this sacrament cannot be seen by any bodily eye. 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. But the intellectual soul is incorruptible. The First Part addresses God, gradually working its way through God's creation and the angels to man. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. ii, 3) that the embryo is an animal before it is a man. It seems that the whole Christ is not contained under this sacrament, because Christ begins to be in this sacrament by conversion of the bread and wine. What are the qualities required in the body of which the intellectual principle is the form? The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Nor does it matter, as to this particular point, whether there be one intellect or many; because, even if there were but one, it would necessarily be an individual intellect, and the species whereby it understands, an individual species. But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. vii, 6). Therefore, when such apparition occurs, Christ is under the sacrament. 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. Nor is there any deception there, as occurs in the feats of magicians, because such species is divinely formed in the eye in order to represent some truth, namely, for the purpose of showing that Christ's body is truly under this sacrament; just as Christ without deception appeared to the disciples who were going to Emmaus. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. 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). Nom. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). It seems that the soul is united to the animal body by means of a body. Evang. Reply to Objection 2. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. 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. And first we should consider the natureof human beings [QQ75-89], then second Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Objection 2. vii 2), difference is derived from the form. It seems that the intellectual principle is not united to the body as its form. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Therefore the intellectual principle is not united to the body as its form. But it exists in matter so far as the soul itself, to which this power belongs, is the form of the body, and the term of human generation. 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 we must observe that the nobler a form is, the more it rises above corporeal matter, the less it is merged in matter, and the more it excels matter by its power and its operation; hence we find that the form of a mixed body has another operation not caused by its elemental qualities. Therefore the soul is united to the human body by means of a 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. 76: Malediction: Q. 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. 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 would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. 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. But each part of the human body is not an organic body. After the consecration, is the body of Christ moved when the host or chalice is moved? iii). Because, to be in a place definitively or circumscriptively belongs to being in a place. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. Now it is clear that to every "genus" follow its own proper accidents. Question. But primary matter cannot be moved (Phys. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. It follows therefore that the intellectual principle is the proper form of man. Objection 1. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. Consequently the body of Christ fills that place. Further, power and action have the same subject; for the same subject is what can, and does, act. The Summa Theologica is divided into three parts. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? Objection 1. And as a light body remains light, when removed from its proper place, retaining meanwhile an aptitude and an inclination for its proper place; so the human soul retains its proper existence when separated from the body, having an aptitude and a natural inclination to be united to the body. Further, the Philosopher says (De Anima. 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. 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. Objection 1. Reply to Objection 2. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. 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. There is, further, a third kind of whole which is potential, divided into virtual parts. By the power of the sacrament, there is under the species of this sacrament that into which the pre-existing substance of the bread and wine is changed, as expressed by the words of the form, which are effective in this as in the other sacraments; for instance, by the words: "This is My body," or, "This is My blood." 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. 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. 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. 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. Reply to Objection 3. Objection 2. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. It seems, therefore, to follow that there is one intellect in all men. 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. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. For as every action is according to the mode of the form by which the agent acts, as heating is according to the mode of the heat; so knowledge is according to the mode of the species by which the knower knows. SUMMA THEOLOGICA. Now the human soul is the highest and noblest of forms. 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. 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. 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. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. 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? First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Nor is it less impossible for anything to be a medium between substance and accident. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. 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. vii, 2), that the genus is taken from the matter, and difference from the form. 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. viii (Did. Thus the soul is not in a part. Translated by. I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. 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. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. 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. Q.76: The Union of the Soul with the Body: Q. Theol.Imprimatur. This is not the case with other non-subsistent forms. Yet Christ does not remain in this sacrament for all coming time. 78: The Specific Powers of the Soul: vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." 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