Whether All the Powers Remain in the Soul When Separated from the
Body?
Objection 1: It would seem that all the powers of the soul remain in
the soul separated from the body. For we read in the book _De Spiritu
et Anima_ that "the soul withdraws from the body, taking with itself
sense and imagination, reason and intelligence, concupiscibility and
irascibility."
Obj. 2: Further, the powers of the soul are its natural properties.
But properties are always in that to which they belong; and are never
separated from it. Therefore the powers of the soul are in it even
after death.
Obj. 3: Further, the powers even of the sensitive soul are not
weakened when the body becomes weak; because, as the Philosopher says
(De Anima i, 4), "If an old man were given the eye of a young man, he
would see even as well as a young man." But weakness is the road to
corruption. Therefore the powers of the soul are not corrupted when
the body is corrupted, but remain in the separated soul.
Obj. 4: Further, memory is a power of the sensitive soul, as the
Philosopher proves (De Memor. et Remin. 1). But memory remains in the
separated soul; for it was said to the rich glutton whose soul was in
hell: "Remember that thou didst receive good things during thy
lifetime" (Luke 16:25). Therefore memory remains in the separated
soul; and consequently the other powers of the sensitive part.
Obj. 5: Further, joy and sorrow are in the concupiscible part, which
is a power of the sensitive soul. But it is clear that separate souls
grieve or rejoice at the pains or rewards which they receive.
Therefore the concupiscible power remains in the separate soul.
Obj. 6: Further, Augustine says (Gen. ad lit. xii, 32) that, as the
soul, when the body lies senseless, yet not quite dead, sees some
things by imaginary vision; so also when by death the soul is quite
separate from the body. But the imagination is a power of the
sensitive part. Therefore the power of the sensitive part remains in
the separate soul; and consequently all the other powers.
_On the contrary,_ It is said (De Eccl. Dogm. xix) that "of two
substances only does man consist; the soul with its reason, and the
body with its senses." Therefore the body being dead, the sensitive
powers do not remain.
_I answer that,_ As we have said already (AA. 5, 6, 7), all the
powers of the soul belong to the soul alone as their principle. But
some powers belong to the soul alone as their subject; as the
intelligence and the will. These powers must remain in the soul,
after the destruction of the body. But other powers are subjected
in the composite; as all the powers of the sensitive and nutritive
parts. Now accidents cannot remain after the destruction of the
subject. Wherefore, the composite being destroyed, such powers do not
remain actually; but they remain virtually in the soul, as in their
principle or root.
So it is false that, as some say, these powers remain in the soul even
after the corruption of the body. It is much more false that, as they
say also, the acts of these powers remain in the separate soul;
because these powers have no act apart from the corporeal organ.
Reply Obj. 1: That book has no authority, and so what is there
written can be despised with the same facility as it was said;
although we may say that the soul takes with itself these powers,
not actually but virtually.
Reply Obj. 2: These powers, which we say do not actually remain in
the separate soul, are not the properties of the soul alone, but of
the composite.
Reply Obj. 3: These powers are said not to be weakened when the body
becomes weak, because the soul remains unchangeable, and is the
virtual principle of these powers.
Reply Obj. 4: The recollection spoken of there is to be taken in the
same way as Augustine (De Trin. x, 11; xiv, 7) places memory in the
mind; not as a part of the sensitive soul.
Reply Obj. 5: In the separate soul, sorrow and joy are not in the
sensitive, but in the intellectual appetite, as in the angels.
Reply Obj. 6: Augustine in that passage is speaking as inquiring, not
as asserting. Wherefore he retracted some things which he had said
there (Retrac. ii, 24).
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