Objection 1. When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. For matter must be proportionate to the form. 1 First Part. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Thus Aristotle argues, Metaph. 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. Objection 2. Therefore it is not united to the body as its form. 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. Objection 3. Further, the truth ought to correspond with the figure. 1 Prologue. Further, whatever exists in a thing by reason of its nature exists in it always. Objection 4. viii, 5). F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. The Summa is organized into three Parts. 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. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Therefore, only the flesh and blood of Christ are contained in this sacrament. For that whereby primarily anything acts is a form of the thing to which the act is to be attributed: for instance, that whereby a body is primarily healed is health, and that whereby the soul knows primarily is knowledge; hence health is a form of the body, and knowledge is a form of the soul. Summary of question number right from the first part of the second part. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. Thirdly, because the action of a motor is never attributed to the thing moved, except as to an instrument; as the action of a carpenter to a saw. Objection 2. This is not the case with other non-subsistent forms. 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. 78: The Specific Powers of the Soul: Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Now the human soul is the highest and noblest of forms. The reason therefore why Socrates understands is not because he is moved by his intellect, but rather, contrariwise, he is moved by his intellect because he understands. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. iii). vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. 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. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Prima Pars (Part 1) Table of contents: Part 1: . 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. But what is not in a place, is not moved of itself locally, but only according to the motion of the subject in which it is. 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. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Therefore the entire dimensive quantity of Christ's body is in this sacrament. It is true that it moves the grosser parts of the body by the more subtle parts. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. This argument deals with accidental movement, whereby things within us are moved together with us. 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. On the contrary, Accident is posterior to substance, both in the order of time and in the order of reason, as the Philosopher says, Metaph. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. And to this mode can be reduced what we say of Christ, being moved accidentally, according to the existence which He has in this sacrament, in which He is not present as in a place. Objection 1. 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. But the intellectual soul has the power of sense in all its completeness; because what belongs to the inferior nature pre-exists more perfectly in the superior, as Dionysius says (Div. Therefore the intellectual principle is the form of man. 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. 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. Further, since Christ's is an organic body, it has parts determinately distant. If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. The spiritual soul of a human being is the substantial form of the living man. 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. Objection 1. For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. viii (Did. 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. 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. Questions 75-89 of the First Part (Prima pars) of St. Thomas's great Summa theologiae constitute what has been traditionally called "The Treatise on Man," or, as Pasnau prefers, "The Treatise on Human Nature." Pasnau discusses these fifteen questions in the twelve chapters, plus Introduction and Epilogue, that make up his book. After the consecration, is the body of Christ moved when the host or chalice is moved? 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. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." Therefore Christ's body is not truly there. But Christ's body has already begun to be in this sacrament by the consecration of the bread. Is the body of Christ in this sacrament locally? God, however, provided in this case by applying a remedy against death in the gift of grace. Reply to Objection 2. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. But the measure of the bread and wine is much smaller than the measure of Christ's body. The union of body and soul Is the intellectual principle united to the body as its form? Reply to Objection 1. But the shape is united to the wax without a body intervening. Therefore we must say, in accordance with the Philosopher (De Gener. Therefore He is moved when it is moved. Reply to Objection 1. But the intellectual action is not the action of a body, as appears from above (I:75:2). Reply to Objection 1. 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. Is the entire Christ under each species of the sacrament? This power is called the intellect. Reply to Objection 4. Therefore the soul is not in each part of the body. It seems that Christ's body is in this sacrament as in a place. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. 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. F. Raphael Moss, O.P., S.T.L. Objection 3. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. Therefore the whole Christ is not contained under each species. 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. In like manner the multiplicity of souls is in proportion to the multiplicity of the bodies; yet, after the dissolution of the bodies, the souls retain their multiplied being. viii (Did. The First Part addresses God, gradually working its way through God's creation and the angels to man. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Reply to Objection 1. Theol.Imprimatur. Reply to Objection 2. 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. , but presupposes it as a material subject things to numbers, which differ in by... Totality can not be attributed to the soul, as appears from above ( ). Lord said ( John 6:56 ): `` My flesh is meat indeed and... Compares the species of the body as its form administration. principles ; whereas such not... 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