Returning to the topic of Catholic anthropology which was introduced in the article “How to Regulate the Concupiscible vs. Irascible Appetites,” it is important for all Catholics to know the fundamental principles. After all, we can only share and discuss with others what we know. How often have you heard of someone denying that man has a soul, or that the soul is immortal? How can you regulate your passions and emotions and desires if you are not sure what is the difference between body and soul? Thus, each of us must be able to readily describe (define) what is meant by a “human soul” and a “human body”.
Man has both a body and an immortal soul. Understanding both is essential to understanding oneself and improving holistically.
The human soul must also be clearly defined since even plants and animals have souls, although their souls are quite different from the human soul. According to the Catholic dictionary of Fr. John Hardon, the definition of a human soul is:
“The spiritual immortal part in human beings that animates their body. … The soul has no parts … It is individually created for each person by God and infused into the body … It is moreover created in respect to the body it will inform, so that the substance of bodily features and of mental characteristics insofar as they depend on organic functions is safeguarded. … the soul cannot die. Yet it is not the total human nature, since a human person is composed of body animated by the soul.
“In philosophy, animals and plants are also said to have souls, which operate as sensitive and vegetative principles of life. Unlike the human spirit, these souls are perishable. The rational soul [of humans] contains all the powers of the two other souls and is the origin of the sensitive and vegetative functions in the human being.”
Elements of the Human Soul:
Aristotle observed that some things are alive and others are not. Those things which are alive can be born, grow, reproduce, and die. Rocks, water, and minerals are not alive. Plants, animals, and humans are alive. Aristotle reasoned that there must be a principle of being which animates that which is alive. This is what he defined as the soul (anima in Latin).
St. Thomas Aquinas built upon the knowledge of The Philosopher and provided the following three aspects (or elements) of the human soul, which help us to better understand its definition:
- Vegetative Soul: This is the lowest and most basic level of the soul, responsible for functions such as nutrition, growth, and reproduction. It is shared with plants.
- Sensitive Soul: Building upon the vegetative soul, the sensitive soul adds the capacity for sensation and perception. This includes the five external senses, (sight, hearing, touch, taste, and smell) as well as, the internal senses (common sense, imagination, and memory). This is shared with animals.
- Rational Soul: Unique to humans, the rational soul is responsible for intellect and will. It enables humans to reason, understand abstract concepts, and make choices based on free will. This is not shared with plants or animals.
These three elements form a hierarchical structure, with each higher level including the functions of the lower levels. For instance, the rational soul includes the capacities of both the vegetative and sensitive souls.
For more on these topics,
see the early episodes of our Basic Catechism series,
Building on a Firm Foundation:
Who Is Man? – Ep. 2
The Immortal Soul – Ep. 3
Man’s Body and Soul – Ep. 4
Basic Catholic Anthropology – Ep. 5
Elements of the Human Body:
The Angelic Doctor also enumerated three aspects (or elements) of the body, which correspond to the three elements of the soul:
- Organic (i.e., Nutritive) Body: This corresponds to the vegetative soul and includes the physical organs responsible for nutrition, growth, and reproduction.
- Sensory Body: Corresponding to the sensitive soul, this includes the organs of external sensation (eyes, ears, skin, tongue, and nose) as well as the internal senses (common sense, imagination, cogitative sense, and memory) and the brain.
- Rational Body: St. Thomas Aquinas taught that the human body is uniquely configured to serve the rational soul.
Memory, Intellect, and Will
Along with these aspects (or elements), an understanding of memory, intellect, and will is also essential. These faculties are inherent to the soul (not the body), and any discussion of virtues necessitates a basic understanding of them.
Memory is one of the internal senses and is inherent to the sensitive soul. It plays a crucial role in retaining and recalling sensory experiences. Memory is closely linked to the imagination. The imagination retains the images of past experiences, and memory stores these images for future recollection. Memory contributes to the overall functioning of the soul by providing a basis for learning, recognizing patterns, and retaining knowledge of the external world. Since it is inherent to the sensitive soul, animals can also have memories.
Concerning the intellect, St. Thomas distinguished between the passive intellect (i.e., receiving and understanding sensory information) and the active intellect (i.e., abstracting universal concepts from sensory data). The intellect, particularly the rational soul, is the highest element of the soul. It is responsible for abstract reasoning, contemplation, and understanding abstract concepts beyond sensory experience. St. Thomas Aquinas also taught that the intellect is immortal, capable of existing beyond the death of the body.
The will is the faculty of the soul that is responsible for choosing and desiring. It is closely connected to the intellect, as the will is directed by the perceived good presented by the intellect. Concerning free will, human beings have the ability to choose and act based on their own volition. However, the will is oriented toward the ultimate good, which is God. The will plays a crucial role in moral decision-making. Moral actions are a result of the will pursuing what is perceived as good, and moral virtues are habits that align the will with reason.
Holiness and Self-Examination
The entire point of our lives is holiness. Every person on this earth is called to holiness. Every human is made in the image of God because He gave us intellect and free will. Yet one’s holiness is how much a person is like God. This is why Sacred Scripture speaks of man being made in the image and likeness of God (Genesis 1:26). These two words are not repetitions of each other but mean different, though related, realities. God asks us to use those to freely choose Him, and to profess that to the world by our way of life. Our personal response to His call is enabled through the graces won by Christ on the Cross and given to us by the Holy Ghost, through the intercession of the Blessed Mother.
The Catholic Church is clear that there is one main thing that must be in a life if it is to be growing in holiness: self-examination. If we honestly examine our lives to see how closely we are following and accepting Jesus’ teachings, we can only grow closer to Him. We will love Him, worship Him, and lead a life of prayer as a result. Our hearts and minds will turn towards Him, and we will put Jesus’ moral and spiritual teachings into practice.
Conclusion
To live as a confirmed ‘Solider of Christ’ in the Church [colloquially speaking, a Catholic adult], one will live in conformity with God’s commandments and holy will. We will live chastely, according to our state of life. We will serve those less fortunate than ourselves. We will bring His Gospel to all those we meet. We will serve the Church and others by being stewards of all that He has given us. We will use our talents for the benefit of all. And to do so, we should continue to focus on learning the Traditional Catholic Faith, like the basic elements of body and soul, and continue to share what we learn with others.