4 - THE PERFECTION OF GOD (THREE ARTICLES) 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. Therefore it is impossible that the entire Christ be contained under this sacrament. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. The embryo has first of all a soul which is merely sensitive, and when this is removed, it is supplanted by a more perfect soul, which is both sensitive and intellectual: as will be shown further on (I:118:2 ad 2). But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Objection 2. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. Is the soul wholly in each part of the body. If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. For matter must be proportionate to the form. For the nature of each thing is shown by its operation. 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: . This power is called the intellect. But in Christ, being in Himself and being under the sacrament are not the same thing, because when we say that He is under this sacrament, we express a kind of relationship to this sacrament. Therefore the other part must be such that it can be moved. But when breathing ceases, the soul is separated from the body. 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. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? Therefore, for the same reason, every other glorified eye can see Him. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. Is the whole Christ under this sacrament? 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. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. 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. And although the truth corresponds with the figure, still the figure cannot equal it. Reply to Objection 3. Not forms, but composites, are classified either generically or specifically. Therefore it is not properly united to a corruptible body. lxxxiii): "Some are so foolish as to say that the mystical blessing departs from the sacrament, if any of its fragments remain until the next day: for Christ's consecrated body is not changed, and the power of the blessing, and the life-giving grace is perpetually in it." 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. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. Reply to Objection 1. 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. Reply to Objection 3. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. Therefore the entire Christ is not contained under this sacrament. Objection 3. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. Union of Soul and Body in Man 1. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. "But Christ is in this sacrament," as shown above (III:74:1. Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. And so it seems that Christ is in this sacrament movably. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. 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 answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. And not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: "The devils believe, and tremble.". But one cannot sense without a body: therefore the body must be some part of man. 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 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. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. 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. Further, the thing understood is in the intellect which understands. The same can be clearly shown from the nature of the human species. But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. Now it happens that different things, according to different forms, are likened to the same thing. 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. Therefore neither is the substance of the intellect the form of a body. Reply to Objection 1. The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. 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. Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. 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. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. Westmonasterii.APPROBATIO ORDINISNihil Obstat. For this reason Aristotle, Metaph. Further, all the powers of the soul are rooted in the essence of the soul. 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." 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. How it is caused will be shown later on (I:117:1). It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. 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. viii (Did. But the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). Therefore there are not many human souls in one species. Whence it does not follow that a part of an animal is an animal. Therefore there is but one intellect in all men. Objection 3. The First Part addresses God, gradually working its way through God's creation and the angels to man. Now the accidents of Christ's body are in this sacrament by means of the substance; so that the accidents of Christ's body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. Objection 3. For Augustine says (De Qq. Reply to Objection 2. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Objection 4. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. The Summa Theologi of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright 2017 by Kevin Knight Nihil Obstat. I answer that, If the soul were united to the body, merely as a motor, there would be nothing to prevent the existence of certain dispositions mediating between the soul and the body; on the contrary, they would be necessary, for on the part of the soul would be required the power to move the body; and on the part of the body, a certain aptitude to be moved by the soul. I answer that, After what we have said above (Article 1), it must be held most certainly that the whole Christ is under each sacramental species yet not alike in each. Question. Therefore neither is the intellectual faculty a power of the body. If, however, it be said that God could avoid this, we answer that in the formation of natural things we do not consider what God might do; but what is suitable to the nature of things, as Augustine says (Gen. ad lit. 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. Reply to Objection 4. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. But this is even still more impossible. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. 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. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." Question 76. 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.". Reply to Objection 1. x). But Christ's body has already begun to be in this sacrament by the consecration of the bread. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Reply to Objection 1. Objection 3. Therefore, the glorified eye can see Christ's body as it is in this sacrament. 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. Objection 4. 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. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". There is, further, a third kind of whole which is potential, divided into virtual parts. Therefore the soul is to the body as a form of matter. Nevertheless the breath is a means of moving, as the first instrument of motion. I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. Objection 1. 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. Which opinion is rejected by Aristotle (De Anima ii, 2), with regard to those parts of the soul which use corporeal organs; for this reason, that in those animals which continue to live when they have been divided in each part are observed the operations of the soul, as sense and appetite. Objection 4. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. Thus Aristotle argues, Metaph. 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, 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. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. Reply to Objection 2. Although the intellectual soul, like an angel, has no matter from which it is produced, yet it is the form of a certain matter; in which it is unlike an angel. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). 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. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. I answer that, It is absolutely impossible for one intellect to belong to all men. Reply to Objection 3. Objection 5. 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. If, however, Socrates be a whole composed of a union of the intellect with whatever else belongs to Socrates, and still the intellect be united to those other things only as a motor, it follows that Socrates is not one absolutely, and consequently neither a being absolutely, for a thing is a being according as it is one. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). This can be made clear by three different reasons. Reply to Objection 2. Objection 3. It would seem that in man there is another form besides the intellectual soul. It was this argument which seems to have convinced those who held that Christ's body does not remain under this sacrament if it be reserved until the morrow. One knowledge exists in the disciple and another in the master. By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. But the part which moves is the soul. 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. F. Raphael Moss, O.P., S.T.L. For we do not say that the wall sees; rather, we say that the wall is seen. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. 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