|
Objection 1: It seems that the separate human soul can move bodies
at least locally. For a body naturally obeys a spiritual substance as
to local motion, as stated above (Question 110, Article 5).
But the separate soul is a spiritual substance. Therefore it can move
exterior bodies by its command.
Objection 2: Further, in the Itinerary of Clement it is said in
the narrative of Nicetas to Peter, that Simon Magus, by sorcery
retained power over the soul of a child that he had slain, and that
through this soul he worked magical wonders. But this could not have
been without some corporeal change at least as to place. Therefore,
the separate soul has the power to move bodies locally.
On the contrary, the Philosopher says (De Anima i, 3) that the
soul cannot move any other body whatsoever but its own.
I answer that, The separate soul cannot by its natural power move a
body. For it is manifest that, even while the soul is united to the
body, it does not move the body except as endowed with life: so that
if one of the members become lifeless, it does not obey the soul as to
local motion. Now it is also manifest that no body is quickened by the
separate soul. Therefore within the limits of its natural power the
separate soul cannot command the obedience of a body; though, by the
power of God, it can exceed those limits.
Reply to Objection 1: There are certain spiritual substances whose
powers are not determinate to certain bodies; such are the angels who
are naturally unfettered by a body; consequently various bodies may
obey them as to movement. But if the motive power of a separate
substance is naturally determinate to move a certain body, that
substance will not be able to move a body of higher degree, but only
one of lower degree: thus according to philosophers the mover of the
lower heaven cannot move the higher heaven. Wherefore, since the soul
is by its nature determinate to move the body of which it is the form,
it cannot by its natural power move any other body.
Reply to Objection 2: As Augustine (De Civ. Dei x, 11)
and Chrysostom (Hom. xxviii in Matt.) say, the demons often
pretend to be the souls of the dead, in order to confirm the error of
heathen superstition. It is therefore credible that Simon Magus was
deceived by some demon who pretended to be the soul of the child whom
the magician had slain.
|
|