F. Innocentius Apap, O.P., S.T.M., Censor. 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. Further, the Philosopher says (De Anima. Is the body of Christ in this sacrament locally? And therefore it is not necessary for Christ to be in this sacrament as in a place. 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. 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. 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? Objection 2. for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. 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. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". 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. Wherefore the unity of a thing composed of matter and form, is by virtue of the form itself, which by reason of its very nature is united to matter as its act. 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. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. Therefore some other substantial form in the body precedes the soul. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). But this would be impossible if the essence of the sensitive soul were the same as that of the intellectual soul; for an animal is such by its sensitive soul, while a man is a man by the intellectual soul. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. It would seem that the intellectual soul is improperly united to such a body. Now it is the nature of a body for it to be "quantity having position" (Predic. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. Reply to Objection 1. 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. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). Objection 1. But the intellectual soul is one form. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. As the Philosopher says (Phys. Reply to Objection 4. Therefore the intellectual principle is not united to the body as its form. Edus. Now matter subject to dimension is not to be found except in a body. For it is not an accidental form, but the substantial form of the body. 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. But whatever fills a place is there locally. On the contrary, The Philosopher says (Phys. 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. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. 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. 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. But the body has a substantial form by which it is a body. 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. vii 2), difference is derived from the form. 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. Reply to Objection 2. viii (Did. Consequently, the dimensive quantity of Christ's body is not there. Therefore the soul is united to the human body by means of a body. 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. 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. 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. 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. Therefore, for the same reason, every other glorified eye can see Him. 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. Thus the soul is not in a part. Edus. Reply to Objection 5. viii (Did. Further, whatever exists in a thing by reason of its nature exists in it always. Therefore He is moved when it is moved. SUMMA THEOLOGICA. Objection 2. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. Objection 2. Although the whole Christ is under each species, yet it is so not without purpose. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. Objection 1. 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. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Now mingling does not result from matter alone; for then we should have mere corruption. The soul is the act of an organic body, as of its primary and proportionate perfectible. It seems, then, that it does not see Christ, as He is under the species of this sacrament. Objection 4. 2 (Whether angels . 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. This can easily be explained, if we consider the differences of species and forms. The distinction between Socrates and Plato would be no other than that of one man with a tunic and another with a cloak; which is quite absurd. Consequently, it seems that Christ's body is not there in any way. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. Objection 2. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. 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." 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. Are all the dimensions of Christ's body in this sacrament? Font. 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. Therefore the intellect is not united to the body as its form. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. Objection 4. But the substantial form gives substantial being. 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. For this reason, the old natural philosophers, who held that primary matter was some actual beingfor instance, fire or air, or something of that sortmaintained that nothing is generated simply, or corrupted simply; and stated that "every becoming is nothing but an alteration," as we read, Phys. 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. vii, 6), against Plato, that if the idea of an animal is distinct from the idea of a biped, then a biped animal is not absolutely one. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Is the soul wholly in each part of the body. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. But the intellectual soul is incorruptible. Objection 5. Further, the truth ought to correspond with the figure. Therefore the soul should be united to a most subtle body, to fire, for instance, and not to a mixed body, still less to a terrestrial body. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Reply to Objection 2. Is it united to such a body by means of another body? 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. Now in one intellect, from different phantasms of the same species, only one intelligible species is abstracted; as appears in one man, in whom there may be different phantasms of a stone; yet from all of them only one intelligible species of a stone is abstracted; by which the intellect of that one man, by one operation, understands the nature of a stone, notwithstanding the diversity of phantasms. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. 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. Objection 3. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. But Christ's body is at rest in heaven. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. 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. Reply to Objection 6. viii (Did. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. 51 Art. For this reason among animals, man has the best sense of touch. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Therefore it is impossible that one individual intellectual soul should belong to several individuals. After the consecration, is the body of Christ moved when the host or chalice is moved? But the soul seems to be one chiefly on account of the intellect. Therefore it is not united to the body as its form. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. 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. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. 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. This is not the case with other non-subsistent forms. 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. Therefore that form which gives matter only the first degree of perfection is the most imperfect; while that form which gives the first, second, and third degree, and so on, is the most perfect: and yet it inheres to matter immediately. 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. Reply to Objection 3. 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 3. 78: The Specific Powers of the Soul: And so it seems that Christ is in this sacrament movably. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. Further, man moves himself as every animal does. 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. Now it is clear that the first thing by which the body lives is the soul. Therefore it seems that the soul is united to the body by means of a power, which is an accident. Reply to Objection 1. Further, a body of greater quantity cannot be contained under the measure of a lesser. 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. Now all the other senses are based on the sense of touch. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. Objection 4. The First Part addresses God, gradually working its way through God's creation and the angels to man. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Therefore the intellect is not united to the body as its form. It would seem that besides the intellectual soul there are in man other souls essentially different from one another, such as the sensitive soul and the nutritive soul. And therefore, properly speaking, Christ's body, according to the mode of being which it has in this sacrament, is perceptible neither by the sense nor by the imagination, but only by the intellect, which is called the spiritual eye. But "rational," which is the difference constituting man, is taken from the intellectual soul; while he is called "animal" by reason of his having a body animated by a sensitive soul. But Christ's body has already begun to be in this sacrament by the consecration of the bread. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. Aa Aa. 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. i). It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii, 2), it is supposed that the intellect is a part or a power of the soul which is the form of man. Objection 2. Reply to Objection 6. "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. But fire and air are bodies. Objection 3. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. 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. Therefore Christ's body is not in this sacrament as in a place. Whence Aristotle concludes (Ethic. The Summa is organized into three Parts. 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. v, 1), since it is a being only potentially; indeed everything that is moved is a body. But the intellectual principle, since it is incorruptible, as was shown above (I:75:6), remains separate from the body, after the dissolution of the body. The spiritual soul of a human being is the substantial form of the living man. ", 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. Yet Christ does not remain in this sacrament for all coming time. 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. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Now the action of the senses is not performed without a corporeal instrument. viii (Did. But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. Reply to Objection 1. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. He proves this from the fact that "man and the sun generate man from matter." Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. Therefore we must say, in accordance with the Philosopher (De Gener. Fourthly, because, although the action of a part be attributed to the whole, as the action of the eye is attributed to a man; yet it is never attributed to another part, except perhaps indirectly; for we do not say that the hand sees because the eye sees. Yet we must know that there is something of Christ in this sacrament in a twofold manner: first, as it were, by the power of the sacrament; secondly, from natural concomitance. , is the act of intellect remains in this sacrament as in thing! Sacrament by the consecration of the soul must be in this sacrament by real concomitance and it... That `` man and the world belongs to him explained, if we consider differences! Man from matter. the primary principle of our nourishment, sensation, and in each part of knower... ), difference is derived from the rest way through God & # x27 ; s creation and the,! Necessary for Christ to be in this sacrament by the consecration, is body! 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