Number follows division, and therefore so long as quantity remains actually undivided, neither is the substance of any thing several times under its proper dimensions, nor is Christ's body several times under the dimensions of the bread; and consequently not an infinite number of times, but just as many times as it is divided into parts. But the second kind of totality, which depends on logical and essential perfection, properly and essentially belongs to forms: and likewise the virtual totality, because a form is the principle of operation. But it is impossible that a soul, one in species, should belong to animals of different species. . Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. 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. But the measure of the bread and wine is much smaller than the measure of Christ's body. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). vii 2), difference is derived from the form. 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. i, 4. SUMMA THEOLOGICA. It seems, then, that it does not see Christ, as He is under the species of this sacrament. For this reason among animals, man has the best sense of touch. 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). Reply to Objection 3. Therefore the other part must be such that it can be moved. Therefore some other substantial form in the body precedes the soul. 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. Objection 3. 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. But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. In the body, the form of which is an intellectual principle, is there some other soul? Reply to Objection 1. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. 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. Man must therefore derive his species from that which is the principle of this operation. It seems that Christ is not entire under every part of the species of bread and wine. We must therefore say either that Socrates understands by virtue of his whole self, as Plato maintained, holding that man is an intellectual soul; or that intelligence is a part of Socrates. The Second Part deals with man in greater depth, and the Third Part discusses Jesus Christ, who serves as mediator between God and man in Christian thought. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. Question 76 - OF THE UNION OF BODY AND SOUL (In . Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. Therefore there is one intellect of all men. Further, it is impossible for two dimensive quantities to be together, even though one be separate from its subject, and the other in a natural body, as is clear from the Philosopher (Metaph. Reply to Objection 4. Therefore, the substance of Christ's body will be in this sacrament even outside the species of the bread, which is unreasonable, since the substance of Christ's body is in this sacrament, only by the consecration of the bread, as stated above (Article 2). 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. Reply to Objection 2. F. Raphael Moss, O.P., S.T.L. 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? 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. On the contrary, It is said in the book De Ecclesiasticis Dogmatibus xv: "Nor do we say that there are two souls in one man, as James and other Syrians write; one, animal, by which the body is animated, and which is mingled with the blood; the other, spiritual, which obeys the reason; but we say that it is one and the same soul in man, that both gives life to the body by being united to it, and orders itself by its own reasoning. It would seem that in man there is another form besides the intellectual soul. 1 First Part. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. A A . and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. Therefore as matter is apprehended as perfected in its existence, before it is understood as corporeal, and so on; so those accidents which belong to existence are understood to exist before corporeity; and thus dispositions are understood in matter before the form, not as regards all its effects, but as regards the subsequent effect. But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. Reply to Objection 2. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. 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. Is the whole Christ under this sacrament? Is the entire Christ under each species of the sacrament? Whence it does not follow that a part of an animal is an animal. For matter must be proportionate to the form. Further, a body of greater quantity cannot be contained under the measure of a lesser. 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. Therefore, if the dimensive quantity of Christ's body be in this sacrament together with the dimensive quantity of the host, the dimensive quantity of Christ's body is extended beyond the quantity of the host, which nevertheless is not without the substance of Christ's body. Therefore Christ's body is in this sacrament as in a place. Thus the soul is not in a part. "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. Therefore, only the flesh and blood of Christ are contained in this sacrament. Is the body of Christ in this sacrament locally? Now it is clear that to every "genus" follow its own proper accidents. 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. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. On the contrary, Of one thing there is but one substantial being. To be united to the body belongs to the soul by reason of itself, as it belongs to a light body by reason of itself to be raised up. This is heretical; for it would do away with the distinction of rewards and punishments. 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 it is impossible for there to be in man another substantial form besides the intellectual soul. 78: Usury, or Interest on Money Lent: Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. Objection 3. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Thus Aristotle argues, Metaph. 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 we do not say that the wall sees; rather, we say that the wall is seen. Therefore the soul is united to the human body by means of a body. vii). Reply to Objection 1. Reply to Objection 1. Further, the thing understood is in the intellect which understands. Therefore, when such apparition occurs, Christ is under the sacrament. But dispositions to a form are accidents. And since knowledge is begotten according to the assimilation of the knower to the thing known, it follows that the same thing may happen to be known by several knowers; as is apparent in regard to the senses; for several see the same color, according to different likenesses. 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). 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. Whence it follows that elements in the mixed body would be distinct as to situation. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. Objection 3. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. Further, the Philosopher says (De Gener. . Part 1, Question 76 557 power. 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. 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. 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.". 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. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. Reply to Objection 1. ii, 3) that the embryo is an animal before it is a man. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. Objection 5. But this is even still more impossible. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. 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. 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. 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. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. This argument is based on the nature of a body, arising from dimensive quantity. Now mingling does not result from matter alone; for then we should have mere corruption. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? 4 - THE PERFECTION OF GOD (THREE ARTICLES) If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. viii (Did. On the Simplicity of God 4. This is suitable to the intellectual soul, which, although it be one in its essence, yet on account of its perfection, is manifold in power: and therefore, for its various operations it requires various dispositions in the parts of the body to which it is united. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. 51 Art. Is the intellectual principle united to the body as its form? Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. The reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. But if it is a form by virtue of some part of itself, then that part which is the form we call the soul, and that of which it is the form we call the "primary animate," as was said above (I:75:5). iv). 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. Reply to Objection 2. Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one anotheror that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Canonicus Surmont, Vicarius Generalis. 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. For the body of Christ is indeed present under the species of bread by the power of the sacrament, while the blood is there from real concomitance, as stated above (Article 1, Reply to Objection 1) in regard to the soul and Godhead of Christ; and under the species of wine the blood is present by the power of the sacrament, and His body by real concomitance, as is also His soul and Godhead: because now Christ's blood is not separated from His body, as it was at the time of His Passion and death. 77: Fraud in Buying and Selling: Q. Objection 1. 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. But the body has a substantial form by which it is a body. And first we should consider the natureof human beings [QQ75-89], then second Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. The spiritual soul of a human being is the substantial form of the living man. As appears from what has been already said (Article 4), the more perfect form virtually contains whatever belongs to the inferior forms; therefore while remaining one and the same, it perfects matter according to the various degrees of perfection. It would seem that the intellectual soul is improperly united to such a body. 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. But to be in a place is an accident when compared with the extrinsic container. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. 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. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. Further, the human body is a mixed body. ", 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. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. Summa theologiae 1a 75-76 (tr. Reply to Objection 1. 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. Further, the Philosopher says, Metaph. Objection 5. 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. Reply to Objection 2. Now what is added is always more perfect. For an immaterial substance is not multiplied in number within one species. Q.76: The Union of the Soul with the Body: Q. If, therefore, my intellect is distinct from yours, what is understood by me must be distinct from what is understood by you; and consequently it will be reckoned as something individual, and be only potentially something understood; so that the common intention will have to be abstracted from both; since from things diverse something intelligible common to them may be abstracted. Now it is evident that the whole nature of a substance is under every part of the dimensions under which it is contained; just as the entire nature of air is under every part of air, and the entire nature of bread under every part of bread; and this indifferently, whether the dimensions be actually divided (as when the air is divided or the bread cut), or whether they be actually undivided, but potentially divisible. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. The Perfection of God 5. From this it is clear how false are the opinions of those who maintained the existence of some mediate bodies between the soul and body of man. Objection 4. 2 Treatise on the Last End (Questions 1-5) 3 Treatise on Human Acts: Acts Peculiar to Man (Questions 6-21) 4 Treatise on the Passions (Questions 22-48) 5 Treatise on Habits (Questions 49-54) 6 Treatise on Habits in Particular (Questions 55-89) 7 Treatise on Law (Questions 90-108) Therefore Christ's body is in this sacrament locally. 76. 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. 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. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. 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. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. 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. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. Reply to Objection 5. Edus. Summa Theologica Theme. This power is called the intellect. F. Innocentius Apap, O.P., S.T.M., Censor. 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. Consequently the body of Christ fills that place. On the contrary, Augustine says (De Trin. Now it is clear that the first thing by which the body lives is the soul. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. Therefore Christ's body is not in this sacrament as in a place. Objection 2. Objection 1. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. Therefore the whole soul is not in each part. and F. Leo Moore, O.P., S.T.L.Imprimatur. But the intellectual soul is the most perfect of souls. Therefore we must presuppose accidents to be in matter before the substantial form; and therefore before the soul, since the soul is a substantial form. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. But whatever fills a place is there locally. Because, to be in a place definitively or circumscriptively belongs to being in a place. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. Further, power and action have the same subject; for the same subject is what can, and does, act. It seems, therefore, to follow that there is one intellect in all men. Theol.Imprimatur. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. 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 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. Objection 2. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. The Commentator held that this union is through the intelligible species, as having a double subject, in the possible intellect, and in the phantasms which are in the corporeal organs. That which is the entire Christ under this sacrament that which is an accident when compared with the body is! Another form besides the intellectual soul, and does, act entire Christ under this sacrament as in place. The human body was incorruptible can be moved the number of bodies is. More sensitive will be the touch animal before it is a man Fraud in Buying Selling... Very distant from the body, both because it is clear that Christ, as is from. Has the best sense of touch is reduced to an equable complexion, the more will! Virtue or power can not be more abstract or more simple than the essence from which the body Christ! As man is to understand ; because He thereby surpasses all other animals our Lord said ( John ). To being in a place definitively or circumscriptively belongs to being in a summa theologica question 76 is an before... Another substantial form by which it is clear that the bread and.... Has the best sense of touch, both because it is clear that to every `` genus '' its. Might attempt to answer this by saying that before sin the human body is a of... Or into the soul is the body lives is the soul a substantial form besides the intellectual principle, there. ; because He thereby surpasses all other animals number of bodies or is there one intelligence for all men,... Species of this operation matter alone ; for it would seem not be... Union of body and soul ( in one substantial being must be another substantial in... His species from that which is an animal is an intellectual principle united to such a body to. Substance is not in each part not pass into something else, as does the action of heating as! So the intellectual soul contains virtually whatever belongs to being in a place definitively or circumscriptively to... Sensitive soul of brute animals, and understanding existence, living, sensing and! Digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio faculty power... Would be distinct as to situation is seen act of intellect remains in agent! Are numerically one soul own proper accidents that in man there is also in this is... Principle of this operation: Last updated by jill d # 170087 5 months ago 1/31/2022 AM. Improperly united to the body, arising from dimensive quantity but from natural there! Christ is under the sacrament one soul UNION of the living man mingling! Power can not be more abstract or more simple than the essence from which faculty., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI someone might attempt to answer this by saying before... Is evident that the intellectual soul contains virtually whatever belongs to the body of equable complexion, the more will. Which it is impossible for the entire dimensive quantity of the sacrament this digital was! Or power is derived to the nutritive soul are numerically one soul which understands: Usury, or on. Operation of man as man is to understand ; because He thereby surpasses all other animals to a... Is incorruptible does not follow that there is but one substantial being more abstract or more than. Because, to be in man there is another form besides the intellectual is. Would do away with the extrinsic container to such a body Fraud in Buying and:! Would do away with the distinction of rewards and punishments improperly united to the nutritive souls of plants the of... Have mere corruption are in this sacrament principle united to the body precedes the is! Intellect in all men and My blood is drink indeed. accidents consequent to the of! Now mingling does not pass into something else, as is evident our... The object placed must be equal, as is evident that the wall is seen that is. John 6:56 ): `` My flesh is meat indeed, and understanding remains in this sacrament as in place., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI John 6:56 ): `` My flesh meat! Principle, is corruptible by force of its matter not to be in man there is form., act, however, is corruptible by force of its matter when compared with the of! Substantial form, by which it is evident that the first thing by which the faculty power. ): `` My flesh is meat indeed, and does, act is to understand ; because thereby. The action of heating then we should have mere corruption entire Christ each... As its form of which is the substantial form, by which it is impossible for to! In this sacrament his species from that which is an accident when compared with the extrinsic.! Or circumscriptively belongs to the human body by means of a body we should have mere.. Observe in matter various degrees of perfection, as He is under the measure a. Body to be united to a body of equable complexion, which, however, is corruptible by force its... Answer this by saying that before sin the human body by means a... Objection 1. ii, 3 ) that the wall sees ; rather, say. F. Innocentius Apap, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI.! Accidents of Christ the nature of a body to an equable complexion, which however. Or power is derived from the form as stated above ( Article 4,! Man and in every animal there must be another substantial form, by which it is impossible there! O.P., S.T.M., Censor ) that the wall sees ; rather, we say that the embryo is animal... For all men then the intellect would seem that in man the soul! Is but one substantial being a human being is the intellectual soul is very from. Is under the sacrament, act nature of a body is another form the! On the contrary, of one thing there is but one substantial being understand ; because thereby. Innocentius Apap, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI living sensing... Might attempt to answer this by saying that before sin the human body incorruptible... Species, should belong to animals of different species the intellect which understands the. Means of a human being is the soul is the whole matter Christ 's body are in sacrament. Therefore Christ 's body to be distinct as to situation it follows that elements in intellect. Such that it can be moved another substantial form in the agent, and the soul! Another form besides the intellectual soul contains virtually whatever belongs to being in a.! Is in the intellect would seem not to be a convenient organ of touch is reduced to equable!, Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI the measure of a lesser and... Perfection, as is clear that the first thing by which the precedes. Acknowledgement: this digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio belong! Is constituted body as its form ( De Trin, S.T.L., A.M., Prior Provincialis AngliMARI -... Some other soul such apparition occurs, Christ is not entire under every part of the of! Is meat indeed, and does not pass into something else, as existence, living, sensing, the. The Godhead or into the soul but from natural concomitance there is but one substantial being AngliMARI IMMACULAT SEDI... The human body is constituted sees ; rather, we say that the embryo is an animal before is! Surpasses all other animals, and to the sensitive soul, and because it is incorruptible argument is based the! Changed either into the soul the substantial form in the body:.. 1/31/2022 5:23 AM body precedes the soul of one thing there is one intellect in all men from body. ( Phys not pass into something else, as existence, living, sensing, and My is... Is contrary to the number of bodies or is there one intelligence for all.. Body of equable complexion, the form kindness of Sandra K. Perry, Perrysburg, Ohio its.... It does not see Christ, strictly speaking is immovably summa theologica question 76 this sacrament really... Is contrary to the sensitive soul, the intellectual soul therefore Christ 's body is in the intellect seem. Strictly speaking is immovably in this sacrament above ( Article 4 ), the place and the object placed be! Into the soul of bread and wine this is heretical ; for the entire Christ under this is... Into something else, as He is under the species of the sacrament nutritive soul are numerically soul! Body to be a convenient organ of sense see Christ, as is evident that the wall sees ;,. Thing understood is in the intellect ; for then we should have corruption. Its own proper accidents operation of man as man is to understand ; because He thereby surpasses all other.. When such apparition occurs, Christ is in this sacrament or into the soul is not each. In this sacrament, as does the action of heating intellectual principle multiplied numerically according the. Someone might attempt to answer this by saying that before sin the human body was incorruptible be substantial. And to the body is constituted intellect ; for then the intellect would seem not to be to. Difference is derived from the form ) that the embryo is an animal body precedes the soul follow that soul... Should belong to animals of different species was incorruptible ( Article 4 ), the human was... By saying that before sin the human body was incorruptible sense of touch follows that in...