n account of its relation to
divers forms; and even then there would result a difference of
species and inequality of nature: or else the matter is the principle
of the distinction of forms. But one matter cannot be distinct from
another, except by a distinction of quantity, which has no place in
these incorporeal substances, such as an angel and the soul. So that
it is not possible for the angel and the soul to be of the same
species. How it is that there can be many souls of one species will
be explained later (Q. 76, A. 2, ad 1).

Reply Obj. 1: This argument proceeds from the proximate and natural
end. Eternal happiness is the ultimate and supernatural end.

Reply Obj. 2: The ultimate specific difference is the noblest because
it is the most determinate, in the same way as actuality is nobler
than potentiality. Thus, however, the intellectual faculty is not the
noblest, because it is indeterminate and common to many degrees of
intellectuality; as the sensible faculty is common to many degrees in
the sensible nature. Hence, as all sensible things are not of one
species, so neither are all intellectual things of one species.

Reply Obj. 3: The body is not of the essence of the soul; but the
soul by the nature of its essence can be united to the body, so that,
properly speaking, not the soul alone, but the "composite," is the
species. And the very fact that the soul in a certain way requires
the body for its operation, proves that the soul is endowed with a
grade of intellectuality inferior to that of an angel, who is not
united to a body.
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QUESTION 76

OF THE UNION OF BODY AND SOUL
(In Eight Articles)

We now consider the union of the soul with the body; and concerning
this there are eight points of inquiry:

(1) Whether the intellectual principle is united to the body as its
form?

(2) Whether the intellectual principle is multiplied numerically
according to the number of bodies; or is there one intelligence for
all men?

(3) Whether in the body the form of which is an intellectual
principle, there is some other soul?

(4) Whether in the body there is any other substantial form?

(5) Of the qualities required in the body of which the intellectual
principle is the form?

(6) Whether it be united to such a body by means of another body?

(7) Whether by means of an accident?

(8) Whether the soul is wholly in each part of the body?
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FIRST ARTICLE [I,