", I answer that, Plato held that there were several souls in one body, distinct even as to organs, to which souls he referred the different vital actions, saying that the nutritive power is in the liver, the concupiscible in the heart, and the power of knowledge in the brain. Therefore the intellectual principle is the form of 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. Therefore it is not properly united to a corruptible body. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." 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. As the Philosopher says (Phys. Therefore there is but one intellect in all men. vii 2), difference is derived from the form. x (Did. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. Thomas Aquinas's Summa Theologiae: A Guide and Commentary Brian Davies, Thomas Aquinas's Summa Theologiae: A Guide and Commentary, Oxford University Press, 2014, 454pp., $29.99 (pbk), ISBN 9780199380633. Further, the human body is a mixed body. Objection 2. Reply to Objection 5. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. 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. Summa theologiae 1a 75-76 (tr. 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. Now it is the nature of a body for it to be "quantity having position" (Predic. In the Summa Theologiae, St. Thomas Aquinas says that "angels do not assume bodies from the earth or water, or they could not suddenly disappear." Source: Ia Q. Pagans say that the existence of a powerful God is an illusion and misleading. It is true that it moves the grosser parts of the body by the more subtle parts. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Reply to Objection 3. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Reply to Objection 4. It seems that the whole Christ is not contained under both species of this sacrament. But what is not in a place, is not moved of itself locally, but only according to the motion of the subject in which it is. A A . 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . v). 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. Reply to Objection 2. Therefore there are not many human souls in one species. But the intellectual soul is one form. From this it is clear how to answer the Second and Third objections: since, in order that man may be able to understand all things by means of his intellect, and that his intellect may understand immaterial things and universals, it is sufficient that the intellectual power be not the act of the body. The union of body and soul Is the intellectual principle united to the body as its form? ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." Objection 3. But the organ of touch requires to be a medium between contraries, such as hot and cold, wet and dry, and the like, of which the sense of touch has the perception; thus it is in potentiality with regard to contraries, and is able to perceive them. 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. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. This is clear if, as Plato maintained, man is the intellect itself. But each part of the human body is not an organic body. Objection 2. But if there is one intellect, no matter how diverse may be all those things of which the intellect makes use as instruments, in no way is it possible to say that Socrates and Plato are otherwise than one understanding man. 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. SUMMA THEOLOGICA. Objection 4. F. Raphael Moss, O.P., S.T.L. The First Part addresses God, gradually working its way through God's creation and the angels to man. Reply to Objection 2. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Objection 3. 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. It is against these that Cyril says (Ep. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. Reply to Objection 1. Therefore some other substantial form in the body precedes the soul. And although the truth corresponds with the figure, still the figure cannot equal it. This can easily be explained, if we consider the differences of species and forms. Concerning the first, a double consideration occurs: the first, about the mystery of the Incarnation itself, whereby God was made man for our salvation; the second . 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. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Because those species can be divided infinitely. The artisan, for instance, for the form of the saw chooses iron adapted for cutting through hard material; but that the teeth of the saw may become blunt and rusted, follows by force of the matter itself. 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." Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by anothersince a tetragonal shape would be superfluous as contained in the pentagonalso neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. 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. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? 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. Further, various forms of one species require various parts of matter. ii, 1). Now all the other senses are based on the sense of touch. Therefore, if besides the intellectual soul there pre-existed in matter another substantial form by which the subject of the soul were made an actual being, it would follow that the soul does not give being simply; and consequently that it is not the substantial form: and so at the advent of the soul there would not be simple generation; nor at its removal simple corruption, all of which is clearly false. Objection 3. For we do not say that the wall sees; rather, we say that the wall is seen. Objection 2. 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. 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. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. 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. 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 . 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. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. But the shape is united to the wax without a body intervening. 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 action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. 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. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Are all the dimensions of Christ's body in this sacrament? Reply to Objection 3. Objection 1. Union of Soul and Body in Man 1. 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. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. Therefore Christ's body is in this sacrament locally. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Now whatever is received into anything must be received according to the condition of the receiver. "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. 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. On the contrary, Augustine says in a sermon (Gregory, Sacramentarium): "Each receives Christ the Lord, Who is entire under every morsel, nor is He less in each portion, but bestows Himself entire under each.". As stated above, during such apparitions Christ's proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. 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. Thus the soul is not in a part. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. 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. Reply to Objection 1. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. Asked by Bijoy J #1210109. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. 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." 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 the other part must be such that it can be moved. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. 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. Objection 4. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. For if any two things be really united, then wherever the one is really, there must the other also be: since things really united together are only distinguished by an operation of the mind. 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." Canonicus Surmont, Vicarius Generalis. Reply to Objection 1. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Reply to Objection 1. 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. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Reply to Objection 2. 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. 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