e objections are clear. For that bodies produce
their like or something inferior to themselves, and that the higher
things lead forward the inferior--all these things are effected
through a certain transmutation.
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FOURTH ARTICLE [I, Q. 90, Art. 4]

Whether the Human Soul Was Produced Before the Body?

Objection 1: It would seem that the human soul was made before the
body. For the work of creation preceded the work of distinction and
adornment, as shown above (Q. 66, A. 1; Q. 70, A. 1). But the soul
was made by creation; whereas the body was made at the end of the
work of adornment. Therefore the soul of man was made before the body.

Obj. 2: Further, the rational soul has more in common with the angels
than with the brute animals. But angels were created before bodies,
or at least, at the beginning with corporeal matter; whereas the body
of man was formed on the sixth day, when also the animals were made.
Therefore the soul of man was created before the body.

Obj. 3: Further, the end is proportionate to the beginning. But in
the end the soul outlasts the body. Therefore in the beginning it was
created before the body.

_On the contrary,_ The proper act is produced in its proper
potentiality. Therefore since the soul is the proper act of the body,
the soul was produced in the body.

_I answer that,_ Origen (Peri Archon i, 7,8) held that not only the
soul of the first man, but also the souls of all men were created at
the same time as the angels, before their bodies: because he thought
that all spiritual substances, whether souls or angels, are equal in
their natural condition, and differ only by merit; so that some of
them--namely, the souls of men or of heavenly bodies--are united to
bodies while others remain in their different orders entirely free
from matter. Of this opinion we have already spoken (Q. 47, A. 2);
and so we need say nothing about it here.

Augustine, however (Gen. ad lit. vii, 24), says that the soul of the
first man was created at the same time as the angels, before the
body, for another reason; because he supposes that the body of man,
during the work of the six days, was produced, not actually, but
only as to some "causal virtues"; which cannot be said of the soul,
because neither was it made of any pre-existing corporeal or
spiritual matter, nor could it be produced from any created virtue.
Therefore it seems that the soul itself, during the work of the six
days