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[637] Sequitur quod Socrates non sit unum simpliciter nec ens
simpliciter
[638] Ia, q. 76, a. 1
[639] Ibid
[640] Ibid.: ad 5
[641] Ibid.: ad 6
[642] Ibid.: a. 2
[643] Ibid.: a. 2, ad 1, 2
[644] Like a company of soldiers. [Tr. ] Ibid.: a. 3,
4
[645] Ibid.: a. 4: Forma substantialis dat esse
simpliciter
[646] Ex actu et actu non fit unum per se in natura
[647] Ex potentia essentialiter ordinata ad actum et ex actu
potest fieri aliquid per seunum, ut ex materia et forma. Cf.
Cajetan, In Iam, q. 76, a. 3
[648] Ibid
[649] We hear at times the expression: The human soul is only
virtually sensitive and vegetative. The expression would be correct if
used of God who causes these qualities. But God, since He cannot
be the form of our body, cannot be, like the soul, formally
vegetative and sensitive
[650] Ia, q. 77, a. 1, 2, 3, 4, 6
[651] Ia, q. 76, a. 5
[652] Eadem anima rationalis ita unitur corpori, ut sit ejusdem
forma substantialis unica, et per ipsam habet homo ut sit homo ut
anirnal et vivens et corpus et substantia et ens. Tribuit igitur anima
homini omnem gradum perfectionis essentialem; insuper communicat
corpori actum essendi, quo ipsa est
[653] Disp. met.: XIII. 13, 14.
[654] See especially Cajetan, In Iam, q. 75, 76,
where with great penetration he defends the doctrine of St. Thomas
against Scotus. All conclusions of St. Thomas follow from the
principles of Aristotle
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