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A similar confusion of expression may be noticed in the statement that man is a "compound of body and soul ". Man is not a body plus a soul — which would make of him two individuals ; but a body that is what it is (namely, a human body) by reason of its union with the soul.
As a special application of the general doctrine of matter and form which is as well a theory of science as of intrinsic causality, the " soul " is envisaged as the substantial form of the matter which, so informed, is a human "body". It cannot be maintained, in the Thomistic system, that the "substantial union is a relation by which two substances are so disposed that they form one".
The theories of the nature of man so far noticed are purely philosophical.
No one of them has been explicitly condemned by the Church.
This doctrine &151; the contradiction of Traducianism and Transmigration—follows from the consideration that the formal principle cannot be produced by way of generation, either directly (since it is proved to be simple in substance ), or accidentally (since it is a subsistent form). This problem may be treated from the standpoints of Holy Scripture , theology, or philosophy.
Hence there remains only creation as the mode of its production. A The Sacred Writings are entirely concerned with the relations of man to God, and of God's dealings with man, before and after the Fall.
Many of the Franciscan doctors seem, by inference if not explicitly, to lean to the Platonic Augustinian view; Scotus, who, however, by the subtlety of his "formal distinction a parte rei ", saves the unity of the individual while admitting the forma corporeitatis; his opponent John Peter Olivi's "mode of union" of soul and body was condemned at the Council of Vienne (1311-12).It has been said that man's animality is distinct in nature from his rationality, though they are inseparably joined, during life, in one common personality. As such, neither has any substantial existence of its own.To be exact we should have to write: "Man's animality is rational"; for his "rationality" is certainly not something superadded to his "animality". In the Scholastic synthesis, it is a manifest illogism to hypostasize the abstract conceptions that are necessary for the intelligent apprehension of complete phenomena.This signifies no more than that, in the system of classification and definition shown in the Arbor Porphyriana , man is a substance, corporeal, living, sentient, and rational.It is a logical definition, having reference to a metaphysical entity.