II. To the Principal Arguments

323. As to the first principal argument [n.297], one can concede that the essences of angel and soul can differ in species and that yet the powers do not, if the final statement in the solution of the question [nn.319-21] is true - and in that case the argument [n.297] does not proceed.

324. Yet one can say that powers, different in species on the part of the foundation (but not on the part of the object), can have acts different in species insofar as the acts depend on the foundation of the power, though the acts are of the same species insofar as they depend on the objects; and then it would be conceded that the intellection of angel and of man about the same intelligible thing is the same in species on the part of the object, but on the part of the foundation - insofar as the foundation is the power’s reason of acting - is different in species.

325. One should then also say that the operations simply differ in species -because the identity on the part of the object is not simply an identity in species but is a diversity simply and an identity in a certain respect (for any difference suffices for drawing a distinction between certain things but not any identity suffices for a perfect identity between them); and then the same unacceptable result seems to follow as was inferred against the second opinion, the one about beatific acts [n.311], unless perhaps it be said that the total cause of the beatific act is the object and that the powers are disposed there in respect of the act as merely receptive and passive - and receptive things do not distinguish received forms in species, as is plain about whiteness when received in a stone and in wood.

326. As to the second argument [n.298] (and all like authorities), the answer is plain from the authority of Augustine [On 83 Diverse Questions q.51 n.4] ‘the soul is formed by truth alone’; indeed for this reason nothing is superior to the soul - for this is true by reason of the object in which it rests; and to this extent the soul is equal to an angel, because no intellectual nature can be made to rest save in an infinite object. And thus must the authority be understood, and all like authorities.

327. As to the third [n.299] it can be conceded that any individual of one species exceeds any individual of the other - but what that means does not have to be explained before book 3, when comparing the soul of Christ with the angelic nature [2 d.13 qq.1-4 nn.2, 5-6, 9, 19]. And the whole argument should be conceded up to the phrase that ‘the whole capacity of nature is satisfied in blessedness’ [n.299]; for that proposition is not true when speaking of merely natural capacity; for this capacity is precisely satisfied in proportion to its merits (commonly speaking), and in this is deliberative appetite sufficiently satisfied. But as to how blessedness from only such satisfaction can stand perfect even though there can be natural appetite for a further and added perfection - this can be dealt with elsewhere, in the subject matter of blessedness in book 4 (Suppl. d.50 p.2 qq.1-3 n.3).