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This becomes a "living soul " and fashioned to the "image of God " by the inspiration of the "breath of life", which makes man man and differentiates him from the brute. C Scholastic philosophy reaches a conclusion as to the origin of man similar to the teaching of revelation and theology. All things that are, except Himself, exist in virtue of a unique creative act.B This doctrine is obviously to be looked for in all Catholic theology. As to the mode of creation, there would seem to be two possible alternatives. 2, ad 2um), a succession of preparatory forms preceded information by the rational soul, it nevertheless follows necessarily from the established principles of Scholasticism that this, not only in the case of the first man, but of all men, must be produced in being by a special creative act.God's intrinsic perfection is not increased by creation, but extrinsically He becomes known and praised, or glorified by the creatures He endows with intelligence.A secondary natural end of man is the attainment of his own beatitude, the complete and hierarchic perfection of his nature by the exercise of its faculties in the order which reason prescribes to the will, and this by the observance of the moral law.

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The proof of this lies in the inductively ascertained principle of finality.It exists only as determined by a form; and if that form is not a human soul, then the "body" is not a human body.It is in this sense that the Scholastic phrase "incomplete substance ", applied to body and soul alike, is to be understood. 4) and of Aristotle is not the only one that has been advanced.Tolet.),in which " soul " and "body" are referred to as two "substances" (explicable in the light of subsequent definitions only in the hypothesis of abstraction, and as "incomplete" substances), other pronouncements of the Church merely reiterate the doctrine maintained in the School. "; Vienne, 1311-12, "whoever shall hereafter dare to assert, maintain, or pertinaciously hold that the rational or intellectual soul is not per se and essentially the form of the human body, is to be regarded as a heretic "; Decree of Leo X , in V Lateran, Bull "Apostolici Regiminis", 1513, ". To account for the interaction of the two substances—the one "thought", the other "extension"— "Occasionalism" ( Malebranche, Geulincx), "Pre-established Harmony" (Leibniz), and "Reciprocal Influx" (Locke) were imagined.Thus Lateran in 649 (against the Monothelites ), canon ii, "the Word of God with the flesh assumed by Him and animated with an intellectual principle shall come . The inevitable reaction from the Cartesian division is to be found in the Monism of Spinoza.The complete argument may be found in the "Contra Gentiles " of St. Two accounts of his origin are given in the Old Testament.