faculties of the soul

This text was transcribed by Roger Pearse, Ipswich, UK, Plato, however, advanced still further, and regarded the soul as an image of God. 4. Nay, sleep itself, which stupefying the man, seems even to deprive him of life, is no obscure evidence of immortality; not only suggesting thoughts of things which never existed, but foreboding future events. 7,8,9, and De Corrept. |76 not perceive the essence, but the sense-form, and the figure; it is intelligence that perceives whether the object be a man or a horse. All the human vital operations, whether their subject is body-and-soul or soul alone, are rooted in the soul as in their basic principle. A faculty is the habit of a disposition, the power inherent in some part to do the thing for which it has a disposition. Sometimes he is called a spirit. Of this, the first principle and source is a consciousness that they were born to cultivate righteousness, -- a consciousness akin to religion. How then may we say that a soul is indivisible, while having three parts? That is why Aristotle did not allow that the soul contained parts, though granting that it contained faculties. [127] See Themist. Only in God is power identified with substance. 4. [124] The French is, "qu'il le coupe de sa substance comme une branche d'arbre;"--that he cuts it from his substance like a branch from a tree. There are, therefore, two kinds of perception that are very different from each other: sense-perception receives an impression, and applies itself to an exterior object, while intellectual perception does not receive an impression. Accordingly, Moses, shortly after repeating the account, puts down the image of God twice, and makes no mention of the likeness. They also imagined that the distinction between virtue and vice was destroyed, if man did not of his own counsel arrange his life. Moreover, did not the soul, when freed from the fetters of the body, continue to exist, our Saviour would not have represented the soul of Lazarus as enjoying blessedness in Abraham's bosom, while, on the contrary, that of Dives was suffering dreadful torments. What is a faculty? For Osiander (whose writings exhibit a perverse ingenuity in futile devices), extending the image of God indiscriminately as well to the body as to the soul, confounds heaven with earth. Thus, according to him, the body which was destined for Christ was a model and type of that corporeal figure which was then formed. I admit, indeed, that in the person of the Mediator, the glory of the whole Godhead is displayed: but how can the eternal Word, who in order precedes the Spirit, be called his image? Now it is unreasonable to refer to the same essence faculties which differ completely in nature; for thought and sensation could not depend on the same essential principle, and if we were to call the operation of intelligence a perception, we would only be juggling with words. 5:10; 7:1; 1:Pet. Innumerable passages of Scripture. In Rom. The Faculties of the Soul --The Image of God --Free Will --Original Righteousness. But though the two terms, while they are used together differ in their meaning, still, when spirit is used by itself it is equivalent to soul, as when Solomon speaking of death says, that the spirit returns to God who gave it (Eccles.12:7). Several errors which obscure the light of truth being dissipated, follows a philosophical and theological consideration of the faculties of the soul before the fall. On the Faculties of the Soul 1 [Translated by Kenneth Sylvan Guthrie] Object of the Book . Difference Between Sensation and Intelligence. Then the mere knowledge of a God sufficiently proves that souls which rise higher than the world must be immortal, it being impossible that any evanescent vigour could reach the very fountain of life. This is competent only to the soul, which must therefore be endued with essence. He is ever and anon deluded by want of skill, and overcome by the slightest temptations; while every one feels that the soul itself is a receptacle for all kinds of pollution. For such sense as the lower animals possess goes not beyond the body, or at least not beyond the objects actually presented to it. As the soul can be conceived of in two different conditions, according as she lives within herself, or as she declines towards the body,4 it is only when she declines towards the body that she splits up into parts. We must still examine the faculties that the soul develops by herself [intelligence and discursive reason], and which the soul develops by the animal [sensation]. Accordingly, by this term is denoted the integrity with which Adam was endued when his intellect was clear, his affections subordinated to reason, all his senses duly regulated, and when he truly ascribed all his excellence to the admirable gifts of his Maker. These faculties are powers which the soul has; they are not what the soul is. Adam, therefore, might have stood if he chose, since it was only by his own will that he fell; but it was because his will was pliable in either directions and he had not received constancy to persevere, that he so easily fell. Whatever the number of faculties, they can exist within a single "being," or nature, without occupying any particular point in the extension of the substrate, while the parts somewhat participate in its extension, occupying 2007. 8:3, Christ is said to have been sent by the Father in the likeness of sinful flesh, but nowhere is Adam said to have been formed in the likeness of Christ's future flesh, although Tertullian somewhere says so. Dei, 11. [118]. That is why the faculties remain indivisible, because they penetrate the whole substrate, while the parts are separate from each other because they have a quantity. one soul in three parts, like the preceding, nor in two, such as the rational and irrational parts. It were vain to seek a definition of the soul from philosophers, not one of whom, with the exception of Plato, distinctly maintained its immortality. Moreover, there can be no question that man consists of a body and a soul; meaning by soul, an immortal though created essence, which is his nobler part. In their writing about ethics, Plato and Aristotle divide the soul into three parts. Indeed, sensibility does The Bodily LIfe of Offspring in the State of Innocence, 100. These faculties are powers which the soul has; they are not what the soul is. However, accidental differences of operations do not require distinct faculties to explain them. Still he had a free choice of good and evil; and not only so, but in the mind and will there was the highest rectitude, and all the organic parts were duly framed to obedience, until man corrupted its good properties, and destroyed himself. One part differs from another by the characteristics of its genus (or kind), while different faculties may relate to a common genus. This, however, cannot be better known than from the remedy provided for the corruption of nature. Libertinos, c. 9 11, 12. Those who imagine that the soul is called a spirit because it is a breath or energy divinely infused into bodies, but devoid of essence, err too grossly, as is shown both by the nature of the thing, and the whole tenor of Scripture. potency, generally speaking, is basically of two sorts, each understood in relation to its corresponding actuality. They called intelligence or discursive reason the understanding which is exercised without imagination and sensation; and they called opinion the understanding which is exercised with imagination and sensation. Others, on the contrary, considered rational being, or nature, a simple essence, and attributed to it operations whose nature is entirely different. What we are taught by a body formed ant of the dust, and tenanted by a spirit. For if the soul of man is a portion transmitted from the essence of God, the divine nature must not only be liable to passion and change, but also to ignorance, evil desires, infirmity, and all kinds of vice. His object being to extol the singular grace of God in making man excel the other animals, he at the same time shows how he was formed in the image of God, that he may separate him from the common herd, as possessing not ordinary animal existence, but one which combines with it the light of intelligence.

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