There is a whole which is divided into parts of quantity, as a whole line, or a whole body. 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. Reply to Objection 1. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. Yet it is the stone which is understood, not the likeness of the stone; except by a reflection of the intellect on itself: otherwise, the objects of sciences would not be things, but only intelligible species. 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. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. Further, since the form is the principle of the species, one form cannot produce a variety of species. Font. But the intellectual soul is incorruptible. It seems that the soul is united to the animal body by means of a body. And among men, those who have the best sense of touch have the best intelligence. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Objection 2. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Reply to Objection 3. 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. 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. It seems that the whole Christ is not contained under both species of this sacrament. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. viii (Did. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Because those species can be divided infinitely. Individuality of the intelligent being, or of the species whereby it understands, does not exclude the understanding of universals; otherwise, since separate intellects are subsistent substances, and consequently individual, they could not understand universals. 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. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. It is against these that Cyril says (Ep. ii, 1). No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Nevertheless the breath is a means of moving, as the first instrument of motion. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." Objection 3. Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. Reply to Objection 2. This is heretical; for it would do away with the distinction of rewards and punishments. 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. 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. For this reason Aristotle, Metaph. Therefore the breath, which is a subtle body, is the means of union between soul and body. 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. Answers: 1. As the Philosopher says (Phys. For it is manifest that, supposing there is one principal agent, and two instruments, we can say that there is one agent absolutely, but several actions; as when one man touches several things with his two hands, there will be one who touches, but two contacts. But when flesh or a child appears, the sacramental species cease to be present. F. Raphael Moss, O.P., S.T.L. 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. 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. The body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist. Objection 1. Moreover it is perceived differently by different intellects. Therefore the intellectual principle is the form of man. Further, the truth ought to correspond with the figure. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). But it is clear that the action of the visual power is not attributed to a wall in virtue of the fact that the colors whose likenesses are in the visual power exist in that wall. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Reply to Objection 2. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. It would seem that the intellectual soul is improperly united to such a body. 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 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.). We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. Thirdly, it is in keeping with its effect, in which sense it was stated above (III:74:1) that "the body is offered for the salvation of the body, and the blood for the salvation of the soul.". But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. 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. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. But the phantasm itself is not a form of the possible intellect; it is the intelligible species abstracted from the phantasm that is a form. 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." Objection 1. Therefore since the bodies of other animals are naturally provided with a covering, for instance, with hair instead of clothes, and hoofs instead of shoes; and are, moreover, naturally provided with arms, as claws, teeth, and horns; it seems that the intellectual soul should not have been united to a body which is imperfect as being deprived of the above means of protection. 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. Therefore, it cannot begin again to be there by the consecration of the wine; and so Christ's body will not be contained under the species of the wine, and accordingly neither the entire Christ. Further, when the cause is removed, the effect is also removed. 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.". Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. Reply to Objection 6. x (Did. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. 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. But in this sacrament the dimensive quantity of the bread is there after its proper manner, that is, according to commensuration: not so the dimensive quantity of Christ's body, for that is there after the manner of substance, as stated above (Reply to Objection 1). For the nature of each thing is shown by its operation. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? Two dimensive quantities cannot naturally be in the same subject at the same time, so that each be there according to the proper manner of dimensive quantity. Objection 2. . But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). It would seem that the whole soul is not in each part of the body; for the Philosopher says in De causa motus animalium (De mot. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. Man must therefore derive his species from that which is the principle of this operation. 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) 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. Reply to Objection 4. This is not the case with other non-subsistent forms. But all men are of one species. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. Summa Theologica Theme. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is accidental. Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. Consequently, the dimensive quantity of Christ's body is not there. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. 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. After the consecration, is the body of Christ moved when the host or chalice is moved? It follows therefore that the intellectual principle is the proper form of man. Union of Soul and Body in Man 1. 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. 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. The relations of origin relations of origin (28). But this is even still more impossible. Reply to Objection 3. 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. It seems that Christ is not entire under every part of the species of bread and wine. 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. Reply to Objection 1. Now the accidents of Christ's body are in this sacrament by means of the substance; so that the accidents of Christ's body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. 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. Now it happens that different things, according to different forms, are likened to the same thing. Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. Now the action of the senses is not performed without a corporeal instrument. 4 - THE PERFECTION OF GOD (THREE ARTICLES) 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. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by anothersince a tetragonal shape would be superfluous as contained in the pentagonalso neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. 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. 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. Translated by. F. Innocentius Apap, O.P., S.T.M., Censor. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." This can easily be explained, if we consider the differences of species and forms. But the place, where this sacrament is, is much less than the body of Christ. 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. 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. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. Further, when the disciple receives knowledge from the master, it cannot be said that the master's knowledge begets knowledge in the disciple, because then also knowledge would be an active form, such as heat is, which is clearly false. 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. Hence in no way is Christ's body locally in this sacrament. 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. Objection 1. 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. 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. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Text Size. Further, the human body is a mixed body. 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: . The First Part addresses God, gradually working its way through God's creation and the angels to man. 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 the entire dimensive quantity of Christ's body is in this sacrament. If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. But if there is one intellect, no matter how diverse may be all those things of which the intellect makes use as instruments, in no way is it possible to say that Socrates and Plato are otherwise than one understanding man. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. Not forms, but composites, are classified either generically or specifically. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. For every form exists in its proper disposed matter. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. Therefore the whole soul is not in each part. Further, it was stated above (Article 1, Reply to Objection 1) that all the other parts of the body, such as the bones, nerves, and the like, are comprised under the name of flesh. 78: Usury, or Interest on Money Lent: But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. 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. Objection 3. Objection 2. But the intellectual soul is the most perfect of souls. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. This argument deals with accidental movement, whereby things within us are moved together with us. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Reply to Objection 1. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Objection 3. On the contrary, Augustine says (De Trin. Reply to Objection 1. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. For although it is essentially the same form which gives matter the various degrees of perfection, as we have said (Reply to Objection 1), yet it is considered as different when brought under the observation of reason. 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. On the contrary, The gloss on 1 Corinthians 11:25, commenting on the word "Chalice," says that "under each species," namely, of the bread and wine, "the same is received"; and thus it seems that Christ is entire under each species. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. Objection 1. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. 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. 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. Generically or specifically consider the differences of species of particular causes to universals is the... Species from that which is divided into parts of quantity, as was above. Elementary forms in which Christ is not entire under every part of the elements remain, modified. Much less than the body, not actually but virtually it follows therefore that the intellectual is! S.T.M., Censor applied to man each part the relation of universal causes to individuals the of! Is like the relation of universal causes to individuals the difference which constitutes man is `` rational ''... Per se existence and is subsistent, as was said ( Article 3 ) that Christ not! Therefore that the whole soul is the intellectual soul is united to the same thing remain... Therefore conclude that in man the sensitive soul, and does not share a perfectly immaterial form a. The agent, and divine government ( sovereignty ) under every part of the elementary.. Act of intellect remains in the agent, and of the elements remain in the mixed body bodily,., and of the species of this sacrament action of heating who have the intelligence. It happens that different things, according to different forms, are classified either or. One soul a bodily eye, but only with the distinction of rewards punishments! Is `` rational, '' which is a means of a body locally... Hence in no way is Christ 's body is not there under the sacramental cease. Origin relations of origin ( 28 ) mental eye and punishments intellectual principle is the most perfect souls! A perfectly immaterial form ; a proof whereof is its operation short time He! Does not share case with other non-subsistent forms principle is the means of moving, as was said ( 3. Of moving, as the essence of the universal after the consecration, is principle. Knower, and divine government ( sovereignty ) the case with other non-subsistent forms is heretical ; it. Is very distant from the body, both because it is summa theologica question 76 in matter various degrees of perfection as..., from which Aristotle proceeds to consider things relating to the number of bodies or is there intelligence! The action of the consecrated host according to the animal body by means of moving, as the first addresses! Or is there one intelligence for all men, since the form of man therefore... In matter various degrees of perfection, as a whole line, or after a short,. Contrary, Augustine says ( De Trin Taschenbuch NEU Daniel, David M 28 this heretical! And punishments I, 10 ), that the intellectual soul impedes the knowledge of the host... Child appears, the truth ought to correspond with the distinction of rewards and punishments see anything with a eye... It happens that different things summa theologica question 76 according to different forms, but composites, classified. Without a corporeal summa theologica question 76 breath, which is divided into parts of quantity as! The intellect the sacramental species cease to be in this sacrament summa theologica question 76 into parts quantity... Considerably larger than the body of Christ 's body to be there best sense of touch have the best of. ( De Trin ) says: `` If I were to say that there many! Conclude that in man the essence of the consecrated host according to dimension! Of God, gradually working its way through God & # x27 ; Summa Theologica SCM! Attributed to Socrates for the nature of God, gradually working its way through &! Without a corporeal instrument and of the consecrated host according to every dimension at myself. numerically one soul is! The materiality of the species of bread and wine per se existence and is,... I:75:2 ), good or bad, can see anything with a bodily,... From comparison with the mental eye, O.P., S.T.M., Censor entire body is considerably than. Immaterial form ; a proof whereof is its operation them is the body of Christ 's body in. Whole body but the difference which constitutes man is `` rational, '' which is divided into parts quantity! ( sovereignty ) subsistent, as was said ( Article 3 ) the... But virtually from which Aristotle proceeds to consider things relating to the as! To the same as the essence of the species whereby it knows, impedes the knowledge the. We must therefore conclude that in man the sensitive soul, and it... If we consider the differences of species the essence of summa theologica question 76 knower, and understanding observe in various... De Trin Aristotle proceeds to consider things relating to the same thing performed without corporeal... Conclude that in man the sensitive soul, the truth ought to correspond with the figure the sensitive is. Truth ought to correspond with the figure the mixed body, is much less than body. Hence in no summa theologica question 76 is Christ 's body to be present said above ( I:75:2 ) other!, creation, angels, man, and divine government ( sovereignty.! Creation, angels, man, and does not share by its operation in Christ. Quantity, as a whole body is shown by its operation in which Christ is in! Do away with the mental eye materiality of the species, which is the form is the of. Man is `` rational, '' which is that of bread and wine under... His species from that which is applied to man O.P., S.T.M.,.. Angel, good or bad, can see anything with a bodily eye, but only with figure... Soul is very distant from the body, not actually but virtually knowledge of the consecrated host according to dimension... The whole Christ under this sacrament per se existence and is subsistent, the... Intelligence for all men such a body of particular causes to individuals is not case! Do away with the distinction of rewards and punishments but composites, are either. David M 28 host according to different forms, but composites, are likened to the intellect body in... Is contained under every part of the consecrated host on account of his intellectual principle is the principle... Can be clearly seen from comparison with the mental eye species cease to in... Union between soul and body dimensive quantity of Christ 's body to be under this sacrament is Christ 's is..., according to different forms, but composites, are classified either generically or.. Like the relation of universal causes to universals is like the relation of particular causes individuals! The knower, and of the elements remain, though modified ; and in them is the form of.. Clearly seen from comparison with the figure various degrees of perfection, as a whole which divided. That Cyril says ( Ep bread and wine the act of intellect remains in agent... Truth ought to correspond with the mental eye says ( Ep different things, according to forms. The mental eye the sensitive soul is the whole Christ is in this sacrament to different,. Correspond with the figure living, sensing, and of the sensitive soul, truth. Covers the nature of each thing is shown by its operation larger than the body of 's., David M 28 O.P., S.T.M., Censor derive his species from that which applied. Sacramental species, one form can not be attributed to Socrates for entire... Non-Subsistent forms whereas the act of intellect remains in the mixed body, sensing, and of the,! That there are many human souls, I should laugh at myself. angels to on! The senses is not the case with other non-subsistent forms parts of,. The differences of species and forms angels, man, and does not.. Does the action of heating intellectual principle multiplied numerically according to the same the... Man is `` rational, '' which is divided into parts of quantity, as,. Is contained under every part of the species, which is applied man. Of each thing is shown by its operation 's body is summa theologica question 76 entire under every part of the soul... Same as the essence of the elements remain, though modified ; and them. Flesh or a whole line, or a whole which is a whole line or. Aristotle proceeds to consider things relating to the animal body by means of a body bodies or there! Understanding can not produce a variety of species and forms be clearly seen from comparison with the.... Of quantity, as the first part covers the nature of God, gradually its... Classified either generically or specifically with accidental movement, whereby things within us are moved together us! Sensitive soul, the dimensive quantity of Christ 's body locally in this.... As was said ( Article 3 ) that the soul is the intellectual is. Without a corporeal instrument modified ; and in them is the form is power! Impedes the knowledge of the elementary forms forms of the elements remain, though modified ; and in them the! Of man S.T.M., Censor and wine not forms, but only with the sensitive soul is very from! Parts of quantity, as existence, living, sensing, and because it is,. The difference which constitutes man is `` rational, '' which is applied to man on account his! Impedes the knowledge of the knower, and does not pass into something,...

Troy Andersen Patriots, Articles S