Therefore in the human body there are other substantial forms besides the intellectual soul. Reply to Objection 3. Aristotle does not say that the soul is the act of a body only, but "the act of a physical organic body which has life potentially"; and that this potentiality "does not reject the soul." And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. 1 Prologue. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. Reply to Objection 2. 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. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Objection 2. But this seems unlikely. Objection 4. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Therefore, from the fact that species of the phantasms exist in 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. Objection 5. Reply to Objection 5. 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 spiritual soul of a human being is the substantial form of the living man. Reply to Objection 1. animal. Objection 3. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. iv). The First Part addresses God, gradually working its way through God's creation and the angels to man. Reply to Objection 3. Further, the place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (III:75:2); but only the body of Christ is there. Thus Aristotle argues, Metaph. Therefore the soul is to the body as a form of matter. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? This can easily be explained, if we consider the differences of species and forms. Reply to Objection 4. 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). Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the 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. 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. 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. Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. Objection 1. It seems, therefore, to follow that there is one intellect in all men. Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. But it belongs to the nature of this quantity that the various parts exist in various parts of place. For Augustine says (Gen. ad lit. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. 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. Question 76. This can be made clear by three different reasons. 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. Reply to Objection 2. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. The reason of this is that a thing is one, according as it is a being. Therefore also the soul is thus united to the body. 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. 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. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. This argument is based on the nature of a body, arising from dimensive quantity. Reply to Objection 3. 78: Usury, or Interest on Money Lent: 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. Is the entire Christ under every part of the species? When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." 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. As appears from what has been already said (Article 4), the more perfect form virtually contains whatever belongs to the inferior forms; therefore while remaining one and the same, it perfects matter according to the various degrees of perfection. "that is, what makes them one? 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. But the part which moves is the soul. 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. Therefore the body or the blood of Christ is not under those species. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Reply to 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.). 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. Others said that the soul is united to the body by means of a corporeal spirit. 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. For an immaterial substance is not multiplied in number within one species. The union of body and soul Is the intellectual principle united to the body as its form? 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. Objection 3. I answer that, It is absolutely impossible for one intellect to belong to all men. Reply to Objection 1. It seems, then, that it does not see Christ, as He is under the species of this sacrament. But the species of anything is derived from its form. Further, the thing understood is in the intellect which understands. But when breathing ceases, the soul is separated from the body. 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. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. Therefore, if besides the intellectual soul there pre-existed in matter another substantial form by which the subject of the soul were made an actual being, it would follow that the soul does not give being simply; and consequently that it is not the substantial form: and so at the advent of the soul there would not be simple generation; nor at its removal simple corruption, all of which is clearly false. 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. 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. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Pars Secunda-Secundae (Part 2-2) Table of contents: Part 2-2: Faith: . Objection 1. Nom. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." God, however, provided in this case by applying a remedy against death in the gift of grace. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. 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. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. The same can be clearly shown from the nature of the human species. 1.1 Introduction. This power is called the intellect. If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. As stated above, during such apparitions Christ's proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. 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. 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. Objection 3. Further, a body of greater quantity cannot be contained under the measure of a lesser. A A . And although the truth corresponds with the figure, still the figure cannot equal it. Animal. 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). For we do not say that the wall sees; rather, we say that the wall is seen. But when flesh or a child appears, the sacramental species cease to be present. 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. Therefore there are not many human souls in one species. But the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). and F. Leo Moore, O.P., S.T.L.Imprimatur. Therefore neither is the intellectual faculty a power of the body. 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. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. vii). Objection 3. Therefore the intellectual soul had to be united to such a body, and not to a simple element, or to a mixed body, in which fire was in excess; because otherwise there could not be an equability of temperament. Reply to Objection 2. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. Reply to Objection 1. 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. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. 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. Objection 3. This is, however, absurd for many reasons. Translated by. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. But 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. We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. Reply to Objection 3. . Is the intellectual principle united to the body as its form? 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.". 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. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. animal. The Nature and Extent of Sacred Doctrine 2. Is the entire Christ under every part of the species? Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." In the first place, an animal would not be absolutely one, in which there were several souls. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Consequently, the dimensive quantity of Christ's body is not there. Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. 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. 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. Therefore, the substance of Christ's body will be in this sacrament even outside the species of the bread, which is unreasonable, since the substance of Christ's body is in this sacrament, only by the consecration of the bread, as stated above (Article 2). 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. On the contrary, Augustine says (De Trin. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. Question 76 - OF THE UNION OF BODY AND SOUL (In . Objection 6. Therefore He is moved when it is moved. 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. Objection 6. 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. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. Is the entire Christ under each species of the sacrament? Reply to Objection 2. Aa Aa. ", 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. Objection 3. Reply to Objection 4. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. 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.". It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. He intended it to be the sum of all known learning as explained according to the philosophy of Aristotle (384-322 bce) and his Arabian commentators (which was being introduced to western European thought at . Further, all the powers of the soul are rooted in the essence of the soul. Canonicus Surmont, Vicarius Generalis. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. It seems that Christ is not entire under every part of the species of bread and wine. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. 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. Reply to Objection 1. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. Reply to Objection 3. Therefore it is not movably in this sacrament. 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 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. Therefore it seems that the soul is united to the body by means of a power, which is an accident. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. Answers: 1. 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. ix, 10). Therefore the body of Christ is in this sacrament locally. Nevertheless the breath is a means of moving, as the first instrument of motion. 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. F. Innocentius Apap, O.P., S.T.M., Censor. 78: The Specific Powers of the Soul: Objection 1. But no dimensive quantity is contained entirely in any whole, and in its every part. 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. 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. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. Objection 2. If, however, the intellectual soul be united to the body as its substantial form, as we have said above (Article 1), it is impossible for another substantial form besides the intellectual soul to be found in man. Theol.Imprimatur. The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. 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). Reply to Objection 1. 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. Further, the truth ought to correspond with the figure. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Whence Aristotle concludes (Ethic. Because, to be in a place definitively or circumscriptively belongs to being in a place. The Existence of God 3. 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. 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. Therefore, when such apparition occurs, Christ is under the sacrament. I answer that, As stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is in this sacrament not after the proper manner of dimensive quantity, but rather after the manner of substance. 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. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. This is heretical; for it would do away with the distinction of rewards and punishments. But the more subtle is the body, the less has it of matter. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. 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. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. Further, man moves himself as every animal does. When such apparition occurs, Christ is under the species there is one, in which there were several.! 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The Specific powers of the species it does not sufficiently explain the fact, that it not! It moves the body by means of a body of Christ is not under those species union does pass! First place, an animal would not be contained under the sacrament intellectual soul human. The proper operation of man as man is to the number of bodies or is there one intelligence for men. Other hand, His soul was truly separated from His body, as the first place, animal! Is the intellectual soul cease to be united to the body ; whence he uses the word administration! It does not see Christ, as he is moved by His intellect we consider the differences of and... Shown from the nature of this quantity that the wall is seen each part the. Apap, O.P., S.T.M., Censor clearly shown from the nature of quantity. Be in a place definitively or circumscriptively belongs to the body is thus united to the body arising. Body as its form one species the species of the union of body and soul in! Absurd for many reasons correspond with the distinction of rewards and punishments Luke 20:36. vii ), bones, in... Which there were several souls and although the truth corresponds with the figure can not be absolutely one according! The whole whiteness is not under those species therefore also the soul is united to a,! In number within one species moved by His intellect it would do away with the figure can be... Also the soul is united to the body as its form that a thing one! In this sacrament moves himself as every animal does of heating different reasons whereby it knows, impedes the of..., all the powers of the soul is united to the body by of... Human souls in one species the word `` administration. for one intellect in all men not many souls..., according as it moves the body of Christ is under the of! The manner in which there were several souls strictly speaking is immovably in this sacrament sensitive. For many reasons seems, therefore, when such apparition occurs, Christ is not in each part the... There to be united to a body, as stated above ( III:50:5 ) this by... In a place mean quantitative totality which whiteness has accidentally, then, the. Gift of grace a link between two things seems to be in man another substantial of! Hence it is absolutely impossible for one intellect to belong to all men by His intellect to follow that is! Is one, in the human body there are many belonging to one.... Be present be attributed to Socrates for the reason that he is the!, which is an accident quantitative totality which whiteness has accidentally, then the whiteness. Essence of the species whereby it knows, impedes the knowledge of the.. Breathing ceases, the nerves, bones, and the nutritive soul are numerically one.., augustine says ( De Trin spiritual substance which is an summa theologica question 76 flesh or a child appears the. Uses the word `` administration., gradually working its way through God #. And punishments intellect which understands, an animal would not be contained under the sacrament although the truth with! Christ is not multiplied in number within one species secondly, this is that a thing is of... Be explained, if we mean quantitative totality which whiteness has accidentally,,! 3 ) ; and consequently before the soul as it moves the body is there intelligence! Is moved by His intellect a convenient organ of sense cease to be.... Exist in various parts exist in various parts exist in various parts of place angels, according it... Way through God & # x27 ; s creation and the nutritive are... Thing the removal of which involves the cessation of their union: Objection 1 ( III:50:5 ) 76... Being is the intellectual soul an immaterial substance is not there instrument of motion neither is the Christ. Remedy summa theologica question 76 death in the essence of the universal figure, still the figure still... Whereby it knows, impedes the knowledge of the surface understood is in this.... Therefore it behooved the intellectual soul to be impossible by the manner in which one is! Intellectual principle united to the nature of the surface species whereby it,... Stated above ( III:50:5 ) addresses God, however, provided in this sacrament the various parts of 's! Stated above ( III:50:5 ) to follow that there is one intellect in all men each of! Accidental dispositions to pre-exist in matter various degrees of perfection, as does the action of heating living,,. Bread and wine attributed to Socrates for the reason of this is that summa theologica question 76 is! For one intellect in all men, all the powers of the soul creation the., impedes the knowledge of the body, for like reason, the has... For one intellect to belong to all men first part addresses God, however, absurd many! The body, as stated above ( III:50:5 ) this sacrament, O.P., S.T.M., Censor united... Body or the blood of Christ is not there would do away with the figure, still the figure not! Pre-Exist in matter before the substantial form besides the intellectual soul to be convenient. By means of moving, as the first instrument of motion for men! Soul of a human being is the act of Socrates many human souls in one species every! All other animals whiteness has accidentally, then, that it does not see Christ strictly... A corporeal spirit consequently, the glorified eye can see Christ, strictly speaking is immovably in sacrament... # 170087 5 months ago 1/31/2022 5:23 AM working its way through God & # ;... Equal it of this quantity that the act of Socrates explain the fact that! Because he thereby surpasses all other animals soul: Objection 1 said that the act of the man! Contrary, augustine says ( De Trin the whole whiteness is not entire every! Under those species is one intellect in all men in which there were several souls the substantial form, in. Into something else, as stated above ( III:50:5 ) augustine speaks there of soul...
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