the same as "strength." Moreover,
these four are indicated in Luke 10, where in place of "strength" or
"force" we read "with all thy might." [*St. Thomas is explaining the
Latin text which reads "ex tota fortitudine tua" (Deut.), "ex tota
virtue tua" (Mk.), and "ex omnibus viribus tuis" (Luke), although the
Greek in all three cases has _ex holes tes ischyos_, which the Douay
renders "with thy whole strength."]

Accordingly these four have to be explained, since the fact that one
of them is omitted here or there is due to one implying another. We
must therefore observe that love is an act of the will which is here
denoted by the "heart," because just as the bodily heart is the
principle of all the movements of the body, so too the will,
especially as regards the intention of the last end which is the
object of charity, is the principle of all the movements of the soul.
Now there are three principles of action that are moved by the will,
namely, the intellect which is signified by "the mind," the lower
appetitive power, signified by "the soul"; and the exterior executive
power signified by "strength," "force" or "might." Accordingly we are
commanded to direct our whole intention to God, and this is signified
by the words "with thy whole heart"; to submit our intellect to God,
and this is expressed in the words "with thy whole mind"; to regulate
our appetite according to God, in the words "with thy whole soul";
and to obey God in our external actions, and this is to love God with
our whole "strength," "force" or "might."

Chrysostom [*The quotation is from an anonymous author's unfinished
work (Opus imperf. Hom. xlii, in Matth.) which is included in
Chrysostom's works], on the other hand, takes "heart" and "soul" in
the contrary sense; and Augustine (De Doctr. Christ. i, 22) refers
"heart" to the thought, "soul" to the manner of life, and "mind" to
the intellect. Again some explain "with thy whole heart" as denoting
the intellect, "with thy whole soul" as signifying the will, "with
thy mind" as pointing to the memory. And again, according to Gregory
of Nyssa (De Hom. Opif. viii), "heart" signifies the vegetative soul,
"soul" the sensitive, and "mind" the intellective soul, because our
nourishment, sensation, and understanding ought all to be referred by
us to God.

This suffices for the Replies to the Objections.
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SIXTH ARTICLE [II-II, Q. 44, Art. 6]

Whether It Is Possible in This Life to F