2–3. The soul is spiritual and separable from matter; VI hypotheses for teaching the highest good
2. It is of a spiritual nature. This is shown first by its operations, which are far nobler than those that can proceed from a corporeal thing; second by all the places of Holy Scripture that call the rational soul a spirit — as;;;;;; and;; and.
Against John, bishop of Thessalonica, who in the pseudo-synod of Nicaea, at the beginning of the fifth action, does not fear to say, for establishing the cult of images, that the Catholic Church believes every soul to be corporeal — with many philosophers of the Stoic and Italic sects, with Tertullian and a certain Apollinaris of Alexandria (of whom in the Tripartite History book 5, chapter 44), and according to some with the Luciferians (Augustine, On heresies, chapter 81).
Against all of whom the third Council of Constantinople, or sixth ecumenical, sensed more holy in its eleventh action: God is born, it says, with a human body and likewise with the habit of having a rational and incorporeal soul.
3. It is separable from matter. For experience teaches that all die. But death is nothing other than the separation of the soul from the body.
VI. But here especially is to be considered the immortality of the rational soul, the state of its separation from the body, the resurrection of the flesh, and what follows upon this. For until these are surveyed and set beyond the cast of doubt, the highest good of man and eternal beatitude cannot be taught fully enough and distinctly.
Latin
2. Est naturae spiritualis. Hoc demonstrant, 1. illius operationes, quae multo nobiliores sunt, quam quae a re corporea proficisci possint. 2. Omnia S. Scripturae loca, quae animam rationalem spiritum appellant, ut Eccl. 12.7. Esa. 26.9. Matth. 27.50. Luc. 23.46. Job. 19.30. Act. 7.60. 1. Cor. 2.11. & 6.20. 2. Cor. 7.1. & Heb. 12.9. Contra Johannem Thessalonicensem episcopum, qui in pseudosynodo Nicena, initio actionis quintae, ad cultum imaginum adstruendum dicere non veretur, Catholicam ecclesiam credere omnem animam esse corpoream: cum multis Stoicae, Italicaeque sectae philosophis, cum Tertulliano & Apollinari quodam Alexandrino, de quo in hist. tripart. lib. 5. cap. 44. & juxta quosdam, Luciferianis, apud August. lib. haeres. cap. 81. Quibus omnibus sanctius sensit concilium tertium Constantinopolitanum, sive oecumenicum sextum, actione undecima: Nascitur, inquiens, Deus humano corpore similiterque & habitu animam rationalem & incorpoream habens. 3. Est separabilis a materia. Nam experientia docet omnes mori. Mors autem nihil aliud est, quam animae a corpore separatio. VI. Est autem hic potissimum consideranda animae rationalis immortalitas, status separationis illius a corpore, carnis resurrectio & quae hanc consequuntur. His enim nondum perspectis & extra dubii aleam positis, summum hominis bonum aeternaque beatitudo plene satis ac distincte doceri nequit.