I answer that, If the soul were united to the body, merely as a motor, there would be nothing to prevent the existence of certain dispositions mediating between the soul and the body; on the contrary, they would be necessary, for on the part of the soul would be required the power to move the body; and on the part of the body, a certain aptitude to be moved by the soul. In the body, the form of which is an intellectual principle, is there some other soul? 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. 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. 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. 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 one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Reply to Objection 1. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. vii (Did. 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. Reply to Objection 2. The Summa is organized into three Parts. 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. 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. This is suitable to the intellectual soul, which, although it be one in its essence, yet on account of its perfection, is manifold in power: and therefore, for its various operations it requires various dispositions in the parts of the body to which it is united. But the body has a substantial form by which it is a body. The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. 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. Reply to Objection 2. 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. Reply to Objection 2. But the place, where this sacrament is, is much less than the body of Christ. Therefore the body or the blood of Christ is not under those species. 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 the forms of the elements must remain in a mixed body; and these are substantial forms. 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). This is heretical; for it would do away with the distinction of rewards and punishments. 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. 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. For matter must be proportionate to the form. Is the intellectual principle united to the body as its form? Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Reply to Objection 1. Is the body of Christ in this sacrament locally? 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. And because it observes that this is something common to man and to other animals, it forms thence the notion of the "genus"; while that wherein the intellectual soul exceeds the sensitive soul, it takes as formal and perfecting; thence it gathers the "difference" of man. 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. Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. 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." 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. Objection 2. But this is even still more impossible. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 1-119) Question 1. 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. 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. 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. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. Therefore it is not united to the body as its form. Reply to Objection 1. The Summa Theologica is divided into three parts. Therefore there is one intellect of all men. Objection 2. 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.". Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. Objection 1. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. However, it would be possible to distinguish my intellectual action form yours by the distinction of the phantasmsthat is to say, were there one phantasm of a stone in me, and another in youif the phantasm itself, as it is one thing in me and another in you, were a form of the possible intellect; since the same agent according to divers forms produces divers actions; as, according to divers forms of things with regard to the same eye, there are divers visions. Reply to Objection 3. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. On the contrary, Augustine says in a sermon (Gregory, Sacramentarium): "Each receives Christ the Lord, Who is entire under every morsel, nor is He less in each portion, but bestows Himself entire under each.". Further, what is spiritual is connected with what is corporeal by virtual contact. viii (Did. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Question. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. Contents. 1 First Part. The First Part addresses God, gradually working its way through God's creation and the angels to man. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Everything has unity in the same way that it has being; consequently we must judge of the multiplicity of a thing as we judge of its being. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. 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. 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