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It exists only as determined by a form; and if that form is not a human soul, then the "body" is not a human body.It is in this sense that the Scholastic phrase "incomplete substance ", applied to body and soul alike, is to be understood. 4) and of Aristotle is not the only one that has been advanced.This signifies no more than that, in the system of classification and definition shown in the Arbor Porphyriana , man is a substance, corporeal, living, sentient, and rational.It is a logical definition, having reference to a metaphysical entity.The complete argument may be found in the "Contra Gentiles " of St. Two accounts of his origin are given in the Old Testament.On the sixth and last day of the creation " God created man to his own image: to the image of God he created him" ( Genesis ); and "the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul " (Gem, ii, 7; so Ecclus., xvii, 1: " God created man of the earth, and made him after his own image").

B This doctrine is obviously to be looked for in all Catholic theology. As to the mode of creation, there would seem to be two possible alternatives. 2, ad 2um), a succession of preparatory forms preceded information by the rational soul, it nevertheless follows necessarily from the established principles of Scholasticism that this, not only in the case of the first man, but of all men, must be produced in being by a special creative act.

A similar confusion of expression may be noticed in the statement that man is a "compound of body and soul ". Man is not a body plus a soul — which would make of him two individuals ; but a body that is what it is (namely, a human body) by reason of its union with the soul.

As a special application of the general doctrine of matter and form which is as well a theory of science as of intrinsic causality, the " soul " is envisaged as the substantial form of the matter which, so informed, is a human "body". It cannot be maintained, in the Thomistic system, that the "substantial union is a relation by which two substances are so disposed that they form one".

In common with all created nature (substance, or essence, considered as the principle of activity or passivity), that of man tends towards its natural end.

The proof of this lies in the inductively ascertained principle of finality.

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