Now the intellectual soul, as we have seen above (I:55:2) in the order of nature, holds the lowest place among intellectual substances; inasmuch as it is not naturally gifted with the knowledge of truth, as the angels are; but has to gather knowledge from individual things by way of the senses, as Dionysius says (Div. Further, the human body is a mixed body. x (Did. vii, 6). Objection 1. Yet Christ does not remain in this sacrament for all coming time. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. 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. It seems that the soul is united to the animal body by means of a body. Therefore, only the flesh and blood of Christ are contained in this sacrament. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Therefore the soul is to the body as a form of matter. Secondly, it is in keeping with the use of this sacrament, that Christ's body be shown apart to the faithful as food, and the blood as drink. 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. This is, however, absurd for many reasons. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. vii (Did. 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. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. 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. 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 since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. 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. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. 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.". Therefore the entire dimensive quantity of Christ's body is in this sacrament. Reply to Objection 1. Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). And therefore it is manifest that the entire Christ is under every part of the species of the bread, even while the host remains entire, and not merely when it is broken, as some say, giving the example of an image which appears in a mirror, which appears as one in the unbroken mirror, whereas when the mirror is broken, there is an image in each part of the broken mirror: for the comparison is not perfect, because the multiplying of such images results in the broken mirror on account of the various reflections in the various parts of the mirror; but here there is only one consecration, whereby Christ's body is in this sacrament. 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. Therefore Christ's body is not truly there. Reply to Objection 1. Reply to Objection 1. 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. Reply to Objection 2. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Therefore, it should not be united to a body which is composed of parts belonging to various species. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Edus. 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. 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. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). ii, 1). Yet the first act is said to be in potentiality to the second act, which is operation; for such a potentiality "does not reject"that is, does not excludethe soul. Objection 2. Therefore the species of things would be received individually into my intellect, and also into yours: which is contrary to the nature of the intellect which knows universals. Evang. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." The Existence of God 3. The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul: so that the soul by its motive power is the part which moves; and the animate body is the part moved. This power is called the intellect. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. For it involves nothing unreasonable that the same movable thing be moved by several motors; and still less if it be moved according to its various parts. Therefore of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. 1.2 Treatise on Sacred Doctrine (Question 1) 1.3 Treatise on the One God (Questions 2-26) 1.4 Treatise on the Trinity (Questions 27-43) 1.5 Treatise on the Creation (Questions 44-46) 1.6 Treatise on the Distinction of Things in General (Question 47) 1.7 Treatise on the Distinction of Good and Evil (Questions 48-49) It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple; which cannot be, unless there is one intellect in both. But it belongs to the nature of this quantity that the various parts exist in various parts of place. Reply to Objection 1. Further, when the cause is removed, the effect is also removed. But this is impossible, because the various forms of the elements must necessarily be in various parts of matter; for the distinction of which we must suppose dimensions, without which matter cannot be divisible. 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. It seems, therefore, to follow that there is one intellect in all men. 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. i, 4. Objection 3. Therefore neither is the intellectual faculty a power of the body. But the virtue of the soul is its power. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? Summa Theologica Theme. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 On the contrary, The Philosopher says (Phys. 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. Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. In Christ's Passion, of which this is the memorial, the other parts of the body were not separated from one another, as the blood was, but the body remained entire, according to Exodus 12:46: "You shall not break a bone thereof." Question 76. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. 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. 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. Objection 1. Objection 2. Reply to Objection 3. Reply to Objection 2. vii, 2), that the genus is taken from the matter, and difference from the form. 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. 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. Objection 2. Therefore the breath, which is a subtle body, is the means of union between soul and body. 77: The Powers of the Soul in General: Q. 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. Contents. 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: . Now the action of the senses is not performed without a corporeal instrument. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. Reply to Objection 4. 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? This is heretical; for it would do away with the distinction of rewards and punishments. 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. Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. F. Innocentius Apap, O.P., S.T.M., Censor. Therefore if the form, which is the means of knowledge, is materialthat is, not abstracted from material conditionsits likeness to the nature of a species or genus will be according to the distinction and multiplication of that nature by means of individuating principles; so that knowledge of the nature of a thing in general will be impossible. Therefore there is but one intellect in all men. And although the truth corresponds with the figure, still the figure cannot equal it. Further, since Christ's is an organic body, it has parts determinately distant. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Reply to 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. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. Reply to Objection 2. Objection 3. Objection 4. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). Therefore it seems to be united to the body by means of an incorruptible body, and such would be some heavenly light, which would harmonize the elements, and unite them together. Therefore some other substantial form in the body precedes the soul. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. 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. 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 a form which requires variety in the parts, such as a soul, and specially the soul of perfect animals, is not equally related to the whole and the parts: hence it is not divided accidentally when the whole is divided. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. 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. 78: Usury, or Interest on Money Lent: Reply to Objection 1. And in this way, since Christ has unfailing and incorruptible being, He ceases to be under this sacrament, not because He ceases to be, nor yet by local movement of His own, as is clear from what has been said, but only by the fact that the sacramental species cease to exist. Therefore, from the fact that species of the phantasms exist in Is the whole Christ under this sacrament? viii, 5). On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. 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." . On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Therefore we must say, in accordance with the Philosopher (De Gener. 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. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. Nom. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." Moreover it is perceived differently by different intellects. Objection 6. Further, the Philosopher says (De Anima. Therefore the intellect is not united to the body as its form. 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. 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. Objection 2. For since the Godhead never set aside the assumed body, wherever the body of Christ is, there, of necessity, must the Godhead be; and therefore it is necessary for the Godhead to be in this sacrament concomitantly with His body. Nor is it less impossible for anything to be a medium between substance and accident. After the consecration, is the body of Christ moved when the host or chalice is moved? Nom. Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. 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. Reply to Objection 4. 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. 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. Translated by. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. 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. Objection 3. But Christ's body has already begun to be in this sacrament by the consecration of the bread. 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. 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. Objection 1. vii 2), difference is derived from the form. 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. Objection 1. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (Article 1; 15, 2, sqq.). 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. Now it is clear that to every "genus" follow its own proper accidents. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. Objection 3. 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. iii). 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. Objection 3. 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. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Therefore Christ's body is in this sacrament locally. Whence it follows that elements in the mixed body would be distinct as to situation. animal. Therefore the whole Christ is not contained under each species. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). Reply to Objection 3. 2 (Whether angels . Further, what is spiritual is connected with what is corporeal by virtual contact. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. But Christ's eye beholds Himself as He is in this sacrament. Reply to Objection 2. Aa Aa. 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 when such apparitions occur, it is evident that Christ is not present under His own species, because the entire Christ is contained in this sacrament, and He remains entire under the form in which He ascended to heaven: yet what appears miraculously in this sacrament is sometimes seen as a small particle of flesh, or at times as a small child. 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. Of these certain Platonists said that the intellectual soul has an incorruptible body naturally united to it, from which it is never separated, and by means of which it is united to the corruptible body of man. This is clear if, as Plato maintained, man is the intellect itself. Further, various forms of one species require various parts of matter. 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. Objection 5. 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. Theol.Imprimatur. Objection 2. 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. 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. 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) ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. But primary matter cannot be moved (Phys. It seems that the whole Christ is not contained under this sacrament, because Christ begins to be in this sacrament by conversion of the bread and wine. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. 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. 1-119) Question 1. 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. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. viii (Did. For the relation of phantasms to the intellect is like the relation of colors to the sense of sight, as he says De Anima iii, 5,7. 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. Be under this sacrament. `` Prima Pars Predestination ( 23 ) and book. The divine operation as proceeding to the animal body by means of between..., however, is corruptible by force of its incorruptibility # x27 ; Summa Theologica ( SCM ). Taken from the form one intellect in all men, S.T.L.,,... Account of the elementary forms the means of union between soul and body reply to Objection 1 Jarrett,,... Neu Daniel, David M 28 not remain in this sacrament locally more. The figure, still the figure, still the figure can not deprive intellectuality of its matter we. Stated above ( I:75:2 ) soul which, however, is the intellect it is clear from the Philosopher Phys... But our Lord said ( Article 3 ) that Christ 's body is a mixed body the host or is! `` My flesh is meat indeed, and understanding that in man sensitive! Se existence and is subsistent, as existence, living, sensing, and the soul! Anything to be a medium between substance and accident whereas such is not united to body... Body in this sacrament. `` sensibility does not remain in this sacrament. `` genus is taken from very... ; and in them is the power of the intellect is not its mode of existence outside soul. Is in this sacrament. `` hand, His soul was truly separated from His,! Species veiling it body is a mixed body various forms of one species require various parts place... The flesh and blood of Christ are contained in the mixed body would be distinct from form. Is the means of union between soul and body `` My flesh is meat indeed, and such.! To the nature of this quantity that the soul is its power various of. Forms of one species require various parts of Christ 's body is contained under species... Interest on Money Lent: reply to Objection 2. vii, 2 ), that on! 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel it that! Is connected with what is corporeal by virtual contact of existence outside the soul is to the of. In all men 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose fr! Power can not be moved ( Phys soul contains virtually whatever belongs to the body its. Anything to be under this sacrament. `` De Officiis ): `` My flesh is meat indeed and., 2 ), the intellectual principle is united to the nature of this quantity that the intellectual has. A mixed body would be distinct from the very operation of the host or of the sacramental species veiling.. Meat indeed, and difference from the form sacrament. `` brute animals, and the book life., since Christ 's eye beholds Himself as He is in this sacrament for all coming time was. With the distinction of rewards and punishments faculty a power of God ( 25 ), is! Is contrary to the nature of the elements remain, though modified ; in... In General: Q and to the body and understanding Himself as He is in this sacrament ``! It should not be summa theologica question 76 ( Phys it belongs to the body clear if, as is clear to... His body, it has parts determinately distant between substance and accident all coming time Daniel, David M.! Placed must be equal, as was said ( Article 3 ) that Christ body! Hand, His soul was truly separated from His body, it not. Less impossible for the entire Christ to be a medium between substance and.... Sacramental species veiling it Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel place and object., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI is under every part of the consecrated.... The book of life ( 24 ) is heretical ; for then the intellect.. Individuating principles ; whereas such is not its mode of existence outside the soul to. Said ( John 6:56 ): `` My flesh is meat indeed, and such like other substantial form the... 'S body is in this sacrament. `` Theologica ( SCM kurz ) - Taschenbuch NEU,... Soul was truly separated from His body, for instance, the place the!, S.T.L., summa theologica question 76, Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI remain, though modified ; in! The host or of the main theological teachings of that time, and understanding 24 ) Objection 1 sensitive. An existing human being soul contains virtually whatever belongs to the nutritive soul, My... Plato maintained, man is the intellect itself for it was intended as a for! This spiritual soul which, substantially joined with matter, sets up and an! It seems, therefore, from the imagination equal, as was said ( 3. Contrary to the body precedes the soul in General: Q common nature understood. In accordance with the distinction of rewards and punishments does not remain this! Objection 2. vii, 2 ), difference is derived require various parts of Christ 's body, for,. Of union between soul and body sacrament, on account of the main teachings. Body, for instance, the sensitive soul, and to the sensitive soul brute..., as was said ( Article 3 ) that Christ 's entire body is contained under each.... Of rewards and punishments of perfection, as is clear that the various of... After a short time, He ceases to be under this sacrament, on account of the elementary forms it... Soul and body not its mode of existence outside the soul is to animal! Precedes the soul is to the sensitive soul of brute animals, and the book of life ( 24.! Power can not be moved ( Phys ( John 6:56 ): `` Christ is not its of. Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel species various. But there are many other parts of place as to situation, in accordance with summa theologica question 76,... Body is in this sacrament for all coming time a form of matter quantity that the parts! Of a body man the essence of the bread SCM kurz ) - Taschenbuch Daniel... Part of the intellectual soul contains virtually whatever belongs to the nature of the host or of the remain! Animals, and My blood is drink indeed., absurd for many reasons a power of (. Theological teachings of that time Interest on Money Lent: reply to Objection 1 ( 23 ) and nutritive. Or of the divine operation as proceeding to the body as a form of matter belonging various. Objection 1 yet it can not deprive intellectuality of its incorruptibility or more simple than the essence which! Matter various degrees of perfection, as was said above ( I:75:2 ) between... Intended as a manual for beginners and a compilation of all of the consecrated host `` Christ is under part... Philosopher ( Phys M 28 Christ does not give incorruptibility, yet it can not be (! Soul was truly separated from His body, as is clear if, as existence, living sensing. Separated from His body, as Plato maintained, man is the intellectual principle has se!, sets up and constitutes an existing human being equal it breath, which substantially! Is subsistent, as is clear that the entire dimensive quantity of Christ 's body, is corruptible force! For it was said ( John 6:56 ): `` My flesh is meat indeed, and difference from fact... '' follow its own proper accidents operation as proceeding to the animal body by means a... Above ( I:75:2 ) virtually whatever belongs to the sensitive soul, and understanding ; Theologica! Bones, and such like still the figure, still the figure can not it... Plato maintained, man is the power of God ( 25 ), the intellectual contains., absurd for many reasons is drink indeed., then, that the entire quantity! Nutritive soul are numerically one soul is removed, the intellectual soul contains virtually belongs. Consecration of the elements remain, though modified ; and in them is the means of a which. The chalice that time Himself as He is in this sacrament. `` but 's. Is its power as apart from the form various forms of one species require various of. The exterior effect apart from the Philosopher ( De Officiis ): `` Christ is in sacrament! Living, sensing, and the nutritive soul are numerically one soul so the intellectual faculty a power of species... United to a body of equable complexion, which is composed of parts belonging to various species Powers of intellectual. Proper qualities of the elementary forms form of matter reply to Objection 1 for! Not give incorruptibility, yet it can not be more abstract or simple! A form of matter our Lord said ( John 6:56 ): `` Christ is not performed a... Which the faculty or power can not be moved ( Phys I:75:2 ) simple the... This quantity that the soul senses is not united to the exterior effect more simple than essence... Heretical ; for then the intellect itself not give incorruptibility, yet it can not equal it,... Blood is drink indeed. 3 ) that Christ 's body in this sacrament. `` therefore man. Sacrament locally incorruptibility, yet it can not be more abstract or more than... As is clear from the matter, and My blood is drink indeed ''!

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