Concerning this we must consider (1) the Saviour Himself; (2) the sacraments by which we attain to our salvation; (3) the end of immortal life to which we attain by the resurrection. 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. This can be made clear by three different reasons. vii, 2), that the genus is taken from the matter, and difference from the form. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. 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. Therefore the entire Christ is not contained under this sacrament. Therefore it is not united to the body as its form. But the glorified eye cannot be hindered by anything from seeing bodies as they are. As the Philosopher says (Phys. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Therefore, on the withdrawal of the soul, as we do not speak of an animal or a man unless equivocally, as we speak of a painted animal or a stone animal; so is it with the hand, the eye, the flesh and bones, as the Philosopher says (De Anima ii, 1). On the Simplicity of God 4. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". Reply to Objection 1. 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. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. 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. 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. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Objection 2. Reply to Objection 2. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. And although the truth corresponds with the figure, still the figure cannot equal it. For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. Westmonasterii.APPROBATIO ORDINISNihil Obstat. A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. Objection 2. Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. Now it is the nature of a body for it to be "quantity having position" (Predic. 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. Therefore neither is the substance of the intellect the form of a body. Aa Aa. Objection 3. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. 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. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. 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. 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. The same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. 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. Objection 4. Averroes maintained that the forms of elements, by reason of their imperfection, are a medium between accidental and substantial forms, and so can be "more" or "less"; and therefore in the mixture they are modified and reduced to an average, so that one form emerges from them. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. But the measure of the bread and wine is much smaller than the measure of Christ's body. viii (Did. 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. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. 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. 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. Objection 3. 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. Objection 2. Others said that the soul is united to the body by means of a corporeal spirit. Reply to Objection 2. 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. xxvi): "We are made partakers of the body and blood of Christ, not as taking common flesh, nor as of a holy man united to the Word in dignity, but the truly life-giving flesh of the Word Himself.". The Summa is organized into three Parts. The union of body and soul Is the intellectual principle united to the body as its form? But the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. Whence Aristotle concludes (Ethic. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. Nom. It seems, then, that it does not see Christ, as He is under the species of this sacrament. Whether the intellect be one or many, what is understood is one; for what is understood is in the intellect, not according to its own nature, but according to its likeness; for "the stone is not in the soul, but its likeness is," as is said, De Anima iii, 8. And then there would not be a real mixture which is in respect of the whole; but only a mixture apparent to sense, by the juxtaposition of particles. But every body occupying a place is in the place according to the manner of dimensive quantity, namely, inasmuch as it is commensurate with the place according to its dimensive quantity. Objection 5. One knowledge exists in the disciple and another in the master. Consequently the body of Christ fills that place. ", 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. The first kind of totality does not apply to forms, except perhaps accidentally; and then only to those forms, which have an indifferent relationship to a quantitative whole and its parts; as whiteness, as far as its essence is concerned, is equally disposed to be in the whole surface and in each part of the surface; and, therefore, the surface being divided, the whiteness is accidentally divided. Now the action of the senses is not performed without a corporeal instrument. Further, a body of greater quantity cannot be contained under the measure of a lesser. But Christ's eye beholds Himself as He is in this sacrament. Therefore it seems that the soul is united to the body by means of a power, which is an accident. 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. Objection 4. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. Further, since the form is the principle of the species, one form cannot produce a variety of species. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. In the body, the form of which is an intellectual principle, is there some other soul? And therefore it is not necessary for Christ to be in this sacrament as in a place. But the substantial form gives substantial being. 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. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. This is not the case with other non-subsistent forms. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. 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. Objection 3. The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. 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. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. 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. 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. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. 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. 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. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. Reply to Objection 1. Objection 3. Further, the truth ought to correspond with the figure. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. The Nature and Extent of Sacred Doctrine 2. Now man is corruptible like other animals. But primary matter cannot be moved (Phys. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Are all the dimensions of Christ's body in this sacrament? Consequently, it seems that Christ's body is not there in any way. 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. Objection 2. Further, all the powers of the soul are rooted in the essence of the soul. 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. Reply to Objection 1. 78: The Specific Powers of the Soul: Objection 3. 76: Malediction: Q. Objection 1. Hence there is no parallel reason, as is evident from what was said above. Objection 3. Objection 4. Therefore the intellectual principle is not united to the body as its form. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. 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. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. What are the qualities required in the body of which the intellectual principle is the form? We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. 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