Summa Th. I EN Qu.74 a.3
Objection: 1. It would seem the Scripture does not use suitable words to express the works of the six days. For as light, the firmament, and other similar works were made by the Word of God, so were the heaven and the earth. For "all things were made by Him" (Jn 1,3). Therefore in the creation of heaven and earth, as in the other works, mention should have been made of the Word of God.
2. Further, the water was created by God, yet its creation is not mentioned. Therefore the creation of the world is not sufficiently described.
3. Further, it is said (Gn 1,31): "God saw all the things that He had made, and they were very good." It ought, then, to have been said of each work, "God saw that it was good." The omission, therefore, of these words in the work of creation and in that of the second day, is not fitting.
4. Further, the Spirit of God is God Himself. But it does not befit God to move and to occupy place. Therefore the words, "The Spirit of God moved over the waters," are unbecoming.
5. Further, what is already made is not made over again. Therefore to the words, "God said: Let the firmament be made . . . and it was so," it is superfluous to add, "God made the firmament." And the like is to be said of other works.
6. Further, evening and morning do not sufficiently divide the day, since the day has many parts. Therefore the words, "The evening and morning were the second day" or, "the third day," are not suitable.
7. Further, "first," not "one," corresponds to "second" and "third." It should therefore have been said that, "The evening and the morning were the first day," rather than "one day."
Reply to Objection: 1. According to Augustine (Gn ad lit. i, 4), the person of the Son is mentioned both in the first creation of the world, and in its distinction and adornment, but differently in either place. For distinction and adornment belong to the work by which the world receives its form. But as the giving form to a work of art is by means of the form of the art in the mind of the artist, which may be called his intelligible word, so the giving form to every creature is by the word of God; and for this reason in the works of distinction and adornment the Word is mentioned. But in creation the Son is mentioned as the beginning, by the words, "In the beginning God created," since by creation is understood the production of formless matter. But according to those who hold that the elements were created from the first under their proper forms, another explanation must be given; and therefore Basil says (Hom. ii, iii in Hexaem.) that the words, "God said," signify a Divine command. Such a command, however, could not have been given before creatures had been produced that could obey it.
2. According to Augustine (De Civ. Dei ix, 33), by the heaven is understood the formless spiritual nature, and by the earth, the formless matter of all corporeal things, and thus no creature is omitted. But, according to Basil (Hom. i in Hexaem.), the heaven and the earth, as the two extremes, are alone mentioned, the intervening things being left to be understood, since all these move heavenwards, if light, or earthwards, if heavy. And others say that under the word, "earth," Scripture is accustomed to include all the four elements as (Ps 148,7-8) after the words, "Praise the Lord from the earth," is added, "fire, hail, snow, and ice."
3. In the account of the creation there is found something to correspond to the words, "God saw that it was good," used in the work of distinction and adornment, and this appears from the consideration that the Holy Spirit is Love. Now, "there are two things," says Augustine (Gn ad lit. i, 8) which came from God's love of His creatures, their existence and their permanence. That they might then exist, and exist permanently, "the Spirit of God," it is said, "moved over the waters"---that is to say, over that formless matter, signified by water, even as the love of the artist moves over the materials of his art, that out of them he may form his work. And the words, "God saw that it was good," signify that the things that He had made were to endure, since they express a certain satisfaction taken by God in His works, as of an artist in his art: not as though He knew the creature otherwise, or that the creature was pleasing to Him otherwise, than before He made it. Thus in either work, of creation and of formation, the Trinity of Persons is implied. In creation the Person of the Father is indicated by God the Creator, the Person of the Son by the beginning, in which He created, and the Person of the Holy Ghost by the Spirit that moved over the waters. But in the formation, the Person of the Father is indicated by God that speaks, and the Person of the Son by the Word in which He speaks, and the Person of the Holy Spirit by the satisfaction with which God saw that what was made was good. And if the words, "God saw that it was good," are not said of the work of the second day, this is because the work of distinguishing the waters was only begun on that day, but perfected on the third. Hence these words, that are said of the third day, refer also to the second. Or it may be that Scripture does not use these words of approval of the second days' work, because this is concerned with the distinction of things not evident to the senses of mankind. Or, again, because by the firmament is simply understood the cloudy region of the air, which is not one of the permanent parts of the universe, nor of the principal divisions of the world. The above three reasons are given by Rabbi Moses [*Perplex. ii.], and to these may be added a mystical one derived from numbers and assigned by some writers, according to whom the work of the second day is not marked with approval because the second number is an imperfect number, as receding from the perfection of unity.
4. Rabbi Moses (Perplex. ii) understands by the "Spirit of the Lord," the air or the wind, as Plato also did, and says that it is so called according to the custom of Scripture, in which these things are throughout attributed to God. But according to the holy writers, the Spirit of the Lord signifies the Holy Ghost, Who is said to "move over the water"---that is to say, over what Augustine holds to mean formless matter, lest it should be supposed that God loved of necessity the works He was to produce, as though He stood in need of them. For love of that kind is subject to, not superior to, the object of love. Moreover, it is fittingly implied that the Spirit moved over that which was incomplete and unfinished, since that movement is not one of place, but of pre-eminent power, as Augustine says (Gn ad lit. i, 7). It is the opinion, however, of Basil (Hom. ii in Hexaem.) that the Spirit moved over the element of water, "fostering and quickening its nature and impressing vital power, as the hen broods over her chickens." For water has especially a life-giving power, since many animals are generated in water, and the seed of all animals is liquid. Also the life of the soul is given by the water of baptism, according to Jn 3,5: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."
5. According to Augustine (Gn ad lit. i, 8), these three phrases denote the threefold being of creatures; first, their being in the Word, denoted by the command "Let . . . be made"; secondly, their being in the angelic mind, signified by the words, "It was . . . done"; thirdly, their being in their proper nature, by the words, "He made." And because the formation of the angels is recorded on the first day, it was not necessary there to add, "He made." It may also be said, following other writers, that the words, "He said," and "Let . . . be made," denote God's command, and the words, "It was done," the fulfilment of that command. But as it was necessary, for the sake of those especially who have asserted that all visible things were made by the angels, to mention how things were made, it is added, in order to remove that error, that God Himself made them. Hence, in each work, after the words, "It was done," some act of God is expressed by some such words as, "He made," or, "He divided," or, "He called."
6. According to Augustine (Gn ad lit. iv, 22,30), by the "evening" and the "morning" are understood the evening and the morning knowledge of the angels, which has been explained (Question , Article ,7). But, according to Basil (Hom. ii in Hexaem.), the entire period takes its name, as is customary, from its more important part, the day. And instance of this is found in the words of Jacob, "The days of my pilgrimage," where night is not mentioned at all. But the evening and the morning are mentioned as being the ends of the day, since day begins with morning and ends with evening, or because evening denotes the beginning of night, and morning the beginning of day. It seems fitting, also, that where the first distinction of creatures is described, divisions of time should be denoted only by what marks their beginning. And the reason for mentioning the evening first is that as the evening ends the day, which begins with the light, the termination of the light at evening precedes the termination of the darkness, which ends with the morning. But Chrysostom's explanation is that thereby it is intended to show that the natural day does not end with the evening, but with the morning (Hom. v in Gn).
7. The words "one day" are used when day is first instituted, to denote that one day is made up of twenty-four hours. Hence, by mentioning "one," the measure of a natural day is fixed. Another reason may be to signify that a day is completed by the return of the sun to the point from which it commenced its course. And yet another, because at the completion of a week of seven days, the first day returns which is one with the eighth day. The three reasons assigned above are those given by Basil (Hom. ii in Hexaem.).
Having treated of the spiritual and of the corporeal creature, we now proceed to treat of man, who is composed of a spiritual and corporeal substance. We shall treat first of the nature of man, and secondly of his origin. Now the theologian considers the nature of man in relation to the soul; but not in relation to the body, except in so far as the body has relation to the soul. Hence the first object of our consideration will be the soul. And since Dionysius (Ang. Hier. xi) says that three things are to be found in spiritual substances---essence, power, and operation---we shall treat first of what belongs to the essence of the soul; secondly, of what belongs to its power; thirdly, of what belongs to its operation.
Concerning the first, two points have to be considered; the first is the nature of the soul considered in itself; the second is the union of the soul with the body. Under the first head there are seven points of inquiry.
(1) Whether the soul is a body?
(2) Whether the human soul is a subsistence?
(3) Whether the souls of brute animals are subsistent?
(4) Whether the soul is man, or is man composed of soul and body?
(5) Whether the soul is composed of matter and form?
(6) Whether the soul is incorruptible?
(7) Whether the soul is of the same species as an angel?
Objection: 1. It would seem that the soul is a body. For the soul is the moving principle of the body. Nor does it move unless moved. First, because seemingly nothing can move unless it is itself moved, since nothing gives what it has not; for instance, what is not hot does not give heat. Secondly, because if there be anything that moves and is not moved, it must be the cause of eternal, unchanging movement, as we find proved Phys. viii, 6; and this does not appear to be the case in the movement of an animal, which is caused by the soul. Therefore the soul is a mover moved. But every mover moved is a body. Therefore the soul is a body.
2. Further, all knowledge is caused by means of a likeness. But there can be no likeness of a body to an incorporeal thing. If, therefore, the soul were not a body, it could not have knowledge of corporeal things.
3. Further, between the mover and the moved there must be contact. But contact is only between bodies. Since, therefore, the soul moves the body, it seems that the soul must be a body.
On the contrary Augustine says (De Trin. vi, 6) that the soul "is simple in comparison with the body, inasmuch as it does not occupy space by its bulk."
I answer that To seek the nature of the soul, we must premise that the soul is defined as the first principle of life of those things which live: for we call living things "animate," [*i.e. having a soul], and those things which have no life, "inanimate." Now life is shown principally by two actions, knowledge and movement. The philosophers of old, not being able to rise above their imagination, supposed that the principle of these actions was something corporeal: for they asserted that only bodies were real things; and that what is not corporeal is nothing: hence they maintained that the soul is something corporeal. This opinion can be proved to be false in many ways; but we shall make use of only one proof, based on universal and certain principles, which shows clearly that the soul is not a body.
It is manifest that not every principle of vital action is a soul, for then the eye would be a soul, as it is a principle of vision; and the same might be applied to the other instruments of the soul: but it is the "first" principle of life, which we call the soul. Now, though a body may be a principle of life, or to be a living thing, as the heart is a principle of life in an animal, yet nothing corporeal can be the first principle of life. For it is clear that to be a principle of life, or to be a living thing, does not belong to a body as such; since, if that were the case, every body would be a living thing, or a principle of life. Therefore a body is competent to be a living thing or even a principle of life, as "such" a body. Now that it is actually such a body, it owes to some principle which is called its act. Therefore the soul, which is the first principle of life, is not a body, but the act of a body; thus heat, which is the principle of calefaction, is not a body, but an act of a body.
Reply to Objection: 1. As everything which is in motion must be moved by something else, a process which cannot be prolonged indefinitely, we must allow that not every mover is moved. For, since to be moved is to pass from potentiality to actuality, the mover gives what it has to the thing moved, inasmuch as it causes it to be in act. But, as is shown in Phys. viii, 6, there is a mover which is altogether immovable, and not moved either essentially, or accidentally; and such a mover can cause an invariable movement. There is, however, another kind of mover, which, though not moved essentially, is moved accidentally; and for this reason it does not cause an invariable movement; such a mover, is the soul. There is, again, another mover, which is moved essentially---namely, the body. And because the philosophers of old believed that nothing existed but bodies, they maintained that every mover is moved; and that the soul is moved directly, and is a body.
2. The likeness of a thing known is not of necessity actually in the nature of the knower; but given a thing which knows potentially, and afterwards knows actually, the likeness of the thing known must be in the nature of the knower, not actually, but only potentially; thus color is not actually in the pupil of the eye, but only potentially. Hence it is necessary, not that the likeness of corporeal things should be actually in the nature of the soul, but that there be a potentiality in the soul for such a likeness. But the ancient philosophers omitted to distinguish between actuality and potentiality; and so they held that the soul must be a body in order to have knowledge of a body; and that it must be composed of the principles of which all bodies are formed in order to know all bodies.
3. There are two kinds of contact; of "quantity," and of "power." By the former a body can be touched only by a body; by the latter a body can be touched by an incorporeal thing, which moves that body.
Objection: 1. It would seem that the human soul is not something subsistent. For that which subsists is said to be "this particular thing." Now "this particular thing" is said not of the soul, but of that which is composed of soul and body. Therefore the soul is not something subsistent.
2. Further, everything subsistent operates. But the soul does not operate; for, as the Philosopher says (De Anima i, 4), "to say that the soul feels or understands is like saying that the soul weaves or builds." Therefore the soul is not subsistent.
3. Further, if the soul were subsistent, it would have some operation apart from the body. But it has no operation apart from the body, not even that of understanding: for the act of understanding does not take place without a phantasm, which cannot exist apart from the body. Therefore the human soul is not something subsistent.
On the contrary Augustine says (De Trin. x, 7): "Who understands that the nature of the soul is that of a substance and not that of a body, will see that those who maintain the corporeal nature of the soul, are led astray through associating with the soul those things without which they are unable to think of any nature---i.e. imaginary pictures of corporeal things." Therefore the nature of the human intellect is not only incorporeal, but it is also a substance, that is, something subsistent.
I answer that It must necessarily be allowed that the principle of intellectual operation which we call the soul, is a principle both incorporeal and subsistent. For it is clear that by means of the intellect man can have knowledge of all corporeal things. Now whatever knows certain things cannot have any of them in its own nature; because that which is in it naturally would impede the knowledge of anything else. Thus we observe that a sick man's tongue being vitiated by a feverish and bitter humor, is insensible to anything sweet, and everything seems bitter to it. Therefore, if the intellectual principle contained the nature of a body it would be unable to know all bodies. Now every body has its own determinate nature. Therefore it is impossible for the intellectual principle to be a body. It is likewise impossible for it to understand by means of a bodily organ; since the determinate nature of that organ would impede knowledge of all bodies; as when a certain determinate color is not only in the pupil of the eye, but also in a glass vase, the liquid in the vase seems to be of that same color.
Therefore the intellectual principle which we call the mind or the intellect has an operation "per se" apart from the body. Now only that which subsists can have an operation "per se." For nothing can operate but what is actual: for which reason we do not say that heat imparts heat, but that what is hot gives heat. We must conclude, therefore, that the human soul, which is called the intellect or the mind, is something incorporeal and subsistent.
Reply to Objection: 1. "This particular thing" can be taken in two senses. Firstly, for anything subsistent; secondly, for that which subsists, and is complete in a specific nature. The former sense excludes the inherence of an accident or of a material form; the latter excludes also the imperfection of the part, so that a hand can be called "this particular thing" in the first sense, but not in the second. Therefore, as the human soul is a part of human nature, it can indeed be called "this particular thing," in the first sense, as being something subsistent; but not in the second, for in this sense, what is composed of body and soul is said to be "this particular thing."
2. Aristotle wrote those words as expressing not his own opinion, but the opinion of those who said that to understand is to be moved, as is clear from the context. Or we may reply that to operate "per se" belongs to what exists "per se." But for a thing to exist "per se," it suffices sometimes that it be not inherent, as an accident or a material form; even though it be part of something. Nevertheless, that is rightly said to subsist "per se," which is neither inherent in the above sense, nor part of anything else. In this sense, the eye or the hand cannot be said to subsist "per se"; nor can it for that reason be said to operate "per se." Hence the operation of the parts is through each part attributed to the whole. For we say that man sees with the eye, and feels with the hand, and not in the same sense as when we say that what is hot gives heat by its heat; for heat, strictly speaking, does not give heat. We may therefore say that the soul understands, as the eye sees; but it is more correct to say that man understands through the soul.
3. The body is necessary for the action of the intellect, not as its origin of action, but on the part of the object; for the phantasm is to the intellect what color is to the sight. Neither does such a dependence on the body prove the intellect to be non-subsistent; otherwise it would follow that an animal is non-subsistent, since it requires external objects of the senses in order to perform its act of perception.
Objection: 1. It would seem that the souls of brute animals are subsistent. For man is of the same 'genus' as other animals; and, as we have just shown (Article ), the soul of man is subsistent. Therefore the souls of other animals are subsistent.
2. Further, the relation of the sensitive faculty to sensible objects is like the relation of the intellectual faculty to intelligible objects. But the intellect, apart from the body, apprehends intelligible objects. Therefore the sensitive faculty, apart from the body, perceives sensible objects. Therefore, since the souls of brute animals are sensitive, it follows that they are subsistent; just as the human intellectual soul is subsistent.
3. Further, the soul of brute animals moves the body. But the body is not a mover, but is moved. Therefore the soul of brute animals has an operation apart from the body.
On the contrary Is what is written in the book De Eccl. Dogm. xvi, xvii: "Man alone we believe to have a subsistent soul: whereas the souls of animals are not subsistent."
I answer that The ancient philosophers made no distinction between sense and intellect, and referred both a corporeal principle, as has been said (Article ). Plato, however, drew a distinction between intellect and sense; yet he referred both to an incorporeal principle, maintaining that sensing, just as understanding, belongs to the soul as such. From this it follows that even the souls of brute animals are subsistent. But Aristotle held that of the operations of the soul, understanding alone is performed without a corporeal organ. On the other hand, sensation and the consequent operations of the sensitive soul are evidently accompanied with change in the body; thus in the act of vision, the pupil of the eye is affected by a reflection of color: and so with the other senses. Hence it is clear that the sensitive soul has no "per se" operation of its own, and that every operation of the sensitive soul belongs to the composite. Wherefore we conclude that as the souls of brute animals have no "per se" operations they are not subsistent. For the operation of anything follows the mode of its being.
Reply to Objection: 1. Although man is of the same "genus" as other animals, he is of a different "species." Specific difference is derived from the difference of form; nor does every difference of form necessarily imply a diversity of "genus."
2. The relation of the sensitive faculty to the sensible object is in one way the same as that of the intellectual faculty to the intelligible object, in so far as each is in potentiality to its object. But in another way their relations differ, inasmuch as the impression of the object on the sense is accompanied with change in the body; so that excessive strength of the sensible corrupts sense; a thing that never occurs in the case of the intellect. For an intellect that understands the highest of intelligible objects is more able afterwards to understand those that are lower. If, however, in the process of intellectual operation the body is weary, this result is accidental, inasmuch as the intellect requires the operation of the sensitive powers in the production of the phantasms.
3. Motive power is of two kinds. One, the appetitive power, commands motion. The operation of this power in the sensitive soul is not apart from the body; for anger, joy, and passions of a like nature are accompanied by a change in the body. The other motive power is that which executes motion in adapting the members for obeying the appetite; and the act of this power does not consist in moving, but in being moved. Whence it is clear that to move is not an act of the sensitive soul without the body.
Objection: 1. It would seem that the soul is man. For it is written (2Co 4,16): "Though our outward man is corrupted, yet the inward man is renewed day by day." But that which is within man is the soul. Therefore the soul is the inward man.
2. Further, the human soul is a substance. But it is not a universal substance. Therefore it is a particular substance. Therefore it is a "hypostasis" or a person; and it can only be a human person. Therefore the soul is man; for a human person is a man.
On the contrary Augustine (De Civ. Dei xix, 3) commends Varro as holding "that man is not a mere soul, nor a mere body; but both soul and body."
I answer that The assertion "the soul is man," can be taken in two senses. First, that man is a soul; though this particular man, Socrates, for instance, is not a soul, but composed of soul and body. I say this, forasmuch as some held that the form alone belongs to the species; while matter is part of the individual, and not the species. This cannot be true; for to the nature of the species belongs what the definition signifies; and in natural things the definition does not signify the form only, but the form and the matter. Hence in natural things the matter is part of the species; not, indeed, signate matter, which is the principle of individuality; but the common matter. For as it belongs to the notion of this particular man to be composed of this soul, of this flesh, and of these bones; so it belongs to the notion of man to be composed of soul, flesh, and bones; for whatever belongs in common to the substance of all the individuals contained under a given species, must belong to the substance of the species.
It may also be understood in this sense, that this soul is this man; and this could be held if it were supposed that the operation of the sensitive soul were proper to it, apart from the body; because in that case all the operations which are attributed to man would belong to the soul only; and whatever performs the operations proper to a thing, is that thing; wherefore that which performs the operations of a man is man. But it has been shown above (Article ) that sensation is not the operation of the soul only. Since, then, sensation is an operation of man, but not proper to him, it is clear that man is not a soul only, but something composed of soul and body. Plato, through supposing that sensation was proper to the soul, could maintain man to be a soul making use of the body.
Reply to Objection: 1. According to the Philosopher (Ethic. ix, 8), a thing seems to be chiefly what is principle in it; thus what the governor of a state does, the state is said to do. In this way sometimes what is principle in man is said to be man; sometimes, indeed, the intellectual part which, in accordance with truth, is called the "inward" man; and sometimes the sensitive part with the body is called man in the opinion of those whose observation does not go beyond the senses. And this is called the "outward" man.
2. Not every particular substance is a hypostasis or a person, but that which has the complete nature of its species. Hence a hand, or a foot, is not called a hypostasis, or a person; nor, likewise, is the soul alone so called, since it is a part of the human species.
Objection: 1. It would seem that the soul is composed of matter and form. For potentiality is opposed to actuality. Now, whatsoever things are in actuality participate of the First Act, which is God; by participation of Whom, all things are good, are beings, and are living things, as is clear from the teaching of Dionysius (Div. Nom. v). Therefore whatsoever things are in potentiality participate of the first potentiality. But the first potentiality is primary matter. Therefore, since the human soul is, after a manner, in potentiality; which appears from the fact that sometimes a man is potentially understanding; it seems that the human soul must participate of primary matter, as part of itself.
2. Further, wherever the properties of matter are found, there matter is. But the properties of matter are found in the soul---namely, to be a subject, and to be changed, for it is a subject to science, and virtue; and it changes from ignorance to knowledge and from vice to virtue. Therefore matter is in the soul.
3. Further, things which have no matter, have no cause of their existence, as the Philosopher says Metaph. viii (Did. vii, 6). But the soul has a cause of its existence, since it is created by God. Therefore the soul has matter.
4. Further, what has no matter, and is a form only, is a pure act, and is infinite. But this belongs to God alone. Therefore the soul has matter.
On the contrary Augustine (Gn ad lit. vii, 7,8,9) proves that the soul was made neither of corporeal matter, nor of spiritual matter.
I answer that The soul has no matter. We may consider this question in two ways. First, from the notion of a soul in general; for it belongs to the notion of a soul to be the form of a body. Now, either it is a form by virtue of itself, in its entirety, or by virtue of some part of itself. If by virtue of itself in its entirety, then it is impossible that any part of it should be matter, if by matter we understand something purely potential: for a form, as such, is an act; and that which is purely potentiality cannot be part of an act, since potentiality is repugnant to actuality as being opposite thereto. If, however, it be a form by virtue of a part of itself, then we call that part the soul: and that matter, which it actualizes first, we call the "primary animate."
Secondly, we may proceed from the specific notion of the human soul inasmuch as it is intellectual. For it is clear that whatever is received into something is received according to the condition of the recipient. Now a thing is known in as far as its form is in the knower. But the intellectual soul knows a thing in its nature absolutely: for instance, it knows a stone absolutely as a stone; and therefore the form of a stone absolutely, as to its proper formal idea, is in the intellectual soul. Therefore the intellectual soul itself is an absolute form, and not something composed of matter and form. For if the intellectual soul were composed of matter and form, the forms of things would be received into it as individuals, and so it would only know the individual: just as it happens with the sensitive powers which receive forms in a corporeal organ; since matter is the principle by which forms are individualized. It follows, therefore, that the intellectual soul, and every intellectual substance which has knowledge of forms absolutely, is exempt from composition of matter and form.
Reply to Objection: 1. The First Act is the universal principle of all acts; because It is infinite, virtually "precontaining all things," as Dionysius says (Div. Nom. v). Wherefore things participate of It not as a part of themselves, but by diffusion of Its processions. Now as potentiality is receptive of act, it must be proportionate to act. But the acts received which proceed from the First Infinite Act, and are participations thereof, are diverse, so that there cannot be one potentiality which receives all acts, as there is one act, from which all participated acts are derived; for then the receptive potentiality would equal the active potentiality of the First Act. Now the receptive potentiality in the intellectual soul is other than the receptive potentiality of first matter, as appears from the diversity of the things received by each. For primary matter receives individual forms; whereas the intelligence receives absolute forms. Hence the existence of such a potentiality in the intellectual soul does not prove that the soul is composed of matter and form.
2. To be a subject and to be changed belong to matter by reason of its being in potentiality. As, therefore, the potentiality of the intelligence is one thing and the potentiality of primary matter another, so in each is there a different reason of subjection and change. For the intelligence is subject to knowledge, and is changed from ignorance to knowledge, by reason of its being in potentiality with regard to the intelligible species.
3. The form causes matter to be, and so does the agent; wherefore the agent causes matter to be, so far as it actualizes it by transmuting it to the act of a form. A subsistent form, however, does not owe its existence to some formal principle, nor has it a cause transmuting it from potentiality to act. So after the words quoted above, the Philosopher concludes, that in things composed of matter and form "there is no other cause but that which moves from potentiality to act; while whatsoever things have no matter are simply beings at once." [*The Leonine edition has, "simpliciter sunt quod vere entia aliquid." The Parma edition of St. Thomas's Commentary on Aristotle has, "statim per se unum quiddam est . . . et ens quiddam."]
4. Everything participated is compared to the participator as its act. But whatever created form be supposed to subsist "per se," must have existence by participation; for "even life," or anything of that sort, "is a participator of existence," as Dionysius says (Div. Nom. v). Now participated existence is limited by the capacity of the participator; so that God alone, Who is His own existence, is pure act and infinite. But in intellectual substances there is composition of actuality and potentiality, not, indeed, of matter and form, but of form and participated existence. Wherefore some say that they are composed of that "whereby they are" and that "which they are"; for existence itself is that by which a thing is.
Summa Th. I EN Qu.74 a.3