THE "SUMMA THEOLOGICA"

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Q. 89. ART.a THE " SUMMA THEOLOGICA" a4o phantasms. Nevertheless it is possible for It to exist apart from the body, and also to understand in another way. Reply Obi. I. The Philosopher's words carefully examined will show that he said this on the previous supposition that understanding Is a movement of body and soul as united, just as sensation is, for he had not as yet explained the difference between intellect and sense. We may also say that he is referring to the way of understanding by turning to phantasms. This is also the meaning of the second objection. Re_ly Obj. 3- The separated soul does not understand by way of innate species, nor by species abstracted then, nor only by species retained, and this the objection proves; but the soul in that state understands by means of participated species arising from the influence of the Divine light, shared by the soul as by other separate substances ; though in a lesser degree. Hence as soon as it ceases to act by turning to corporeal (phantasms), the soul turns at once to the superior things; nor is this way of knowledge unnatural, for God is the author of the influx both of the light of grace and of the light of nature. SECOND ARTICLE. WHETHER THE SEPARATED SOUL UNDERSTANDS SEPARATE SUBSTANCES We proceed thus to the Second Article :_ Objection I. h would seem that the separated soul does not understand separate substances. For the soul is more perfect when joined to the body than when existing apart from it, being an essential part of human nature; and every part of a whole is more perfect when it exists in that whole. But the soul in the body does not understand separate substances, as shown above (Q. LXXXVIII., A. x). Therefore much less is it able to do so when apart from the body. Obj. a. Further, whatever is known is known either by its presence or by its species. But separate substances
a4t SEPARATE SOUL'S KNOWLEDGE 0. s9. l_at_. cannot be known to the soul by their presence, for God alone can enter into the soul; nor by means of species abstracted by the soul from an angel, for an angel is more simple than a soul. Therefore the separated soul cannot at all understand separate substances. Obj. 3. Further, some philosophers said that the ultimate happiness of man consists in the knowledge of separate substances. If, therefore, the separated soul can understand separate substances, its happiness would be secured by its separation alone; which cannot reasonably be said. On the contrary, Souls apart from the body know other separated souls; as we see in the case of the rich man in hell, who saw LaT_rus and Abraham (Luke xvi. 23). Therefore separated souls see the devils and the angels. I answer that, As Augustine says (De Trin. ix. 3), o1,, mind acquires the kno_vledge of incorporeal things by itselfoi.e., by knowing itself (Q. LXXXVIII., A. t, ad I). Therefore from the knowledge which the separated soul has of itself, we can judge how it knows other separate things. Now it was said above (A. 1), that as long as it is united to the body the soul understands by turning to phantasms, and therefore it does not understand itself save through becoming actually intelligent by means of ideas abstracted from phantasms; for thus it understands itself through its own act, as shown above (Q. LXXXVII., A. I). When, however, it is separated from the body, it understands no longer by turning to phantasms, but by turning to simply intelligible objects; hence in that state it understands itself through itself. Now, every separate substance understands what is above itself and _vhat is below itself, according to the mode of its substance (De Causis, viii.) : for a thing is understood according as it is in the one who understands; while one thing is in another according to the nature of that in which it is. And the mode of existence of a separated soul is inferior to that of an angel, but is the same as that of other separated souls. Therefore the soul apart from the body has perfect knowledge of other separated souls, but it has an imperfect and defective knowledge of the angels so I. 4 z6
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THE "SUMMA THEOLOGICA" OF ST. THOMA
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1749 .T5 1920 v.4 LETTER FROM THE C
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CONTENTS TREATISE ON MAN QUESTION P
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