Whether the Character Be Subjected in the Powers of the Soul?
Objection 1: It seems that the character is not subjected in the
powers of the soul. For a character is said to be a disposition to
grace. But grace is subjected in the essence of the soul as we have
stated in the Second Part (I-II, Q. 110, A. 4). Therefore it seems
that the character is in the essence of the soul and not in the
powers.
Obj. 2: Further, a power of the soul does not seem to be the subject
of anything save habit and disposition. But a character, as stated
above (A. 2), is neither habit nor disposition, but rather a power:
the subject of which is nothing else than the essence of the soul.
Therefore it seems that the character is not subjected in a power of
the soul, but rather in its essence.
Obj. 3: Further, the powers of the soul are divided into those of
knowledge and those of appetite. But it cannot be said that a
character is only in a cognitive power, nor, again, only in an
appetitive power: since it is neither ordained to knowledge only, nor
to desire only. Likewise, neither can it be said to be in both,
because the same accident cannot be in several subjects. Therefore it
seems that a character is not subjected in a power of the soul, but
rather in the essence.
_On the contrary,_ A character, according to its definition given
above (A. 3), is imprinted in the rational soul "by way of an image."
But the image of the Trinity in the soul is seen in the powers.
Therefore a character is in the powers of the soul.
_I answer that,_ As stated above (A. 3), a character is a kind of
seal by which the soul is marked, so that it may receive, or bestow
on others, things pertaining to Divine worship. Now the Divine
worship consists in certain actions: and the powers of the soul are
properly ordained to actions, just as the essence is ordained to
existence. Therefore a character is subjected not in the essence of
the soul, but in its power.
Reply Obj. 1: The subject is ascribed to an accident in respect of
that to which the accident disposes it proximately, but not in
respect of that to which it disposes it remotely or indirectly. Now a
character disposes the soul directly and proximately to the
fulfilling of things pertaining to Divine worship: and because such
cannot be accomplished suitably without the help of grace, since,
according to John 4:24, "they that adore" God "must adore Him in
spirit and in truth," consequently, the Divine bounty bestows grace
on those who receive the character, so that they may accomplish
worthily the service to which they are deputed. Therefore the subject
should be ascribed to a character in respect of those actions that
pertain to the Divine worship, rather than in respect of grace.
Reply Obj. 2: The essence of the soul is the subject of the natural
power, which flows from the principles of the essence. Now a
character is not a power of this kind, but a spiritual power coming
from without. Wherefore, just as the essence of the soul, from which
man has his natural life, is perfected by grace from which the soul
derives spiritual life; so the natural power of the soul is perfected
by a spiritual power, which is a character. For habit and disposition
belong to a power of the soul, since they are ordained to actions of
which the powers are the principles. And in like manner whatever is
ordained to action, should be attributed to a power.
Reply Obj. 3: As stated above, a character is ordained unto things
pertaining to the Divine worship; which is a protestation of faith
expressed by exterior signs. Consequently, a character needs to be in
the soul's cognitive power, where also is faith.
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