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Therefore the mind and intellect of man is of the very essence of the soul and not a power thereof.
Obj. 3: Further, according to Gregory, in a homily for the Ascension (xxix in Ev.), "man understands with the angels." But angels are called "minds" and "intellects." Therefore the mind and intellect of man are not a power of the soul, but the soul itself.
Obj. 4: Further, a substance is intellectual by the fact that it is immaterial. But the soul is immaterial through its essence. Therefore it seems that the soul must be intellectual through its essence.
_On the contrary,_ The Philosopher assigns the intellectual faculty as a power of the soul (De Anima ii, 3).
_I answer that,_ In accordance with what has been already shown (Q. 54, A. 3; Q. 77, A. 1) it is necessary to say that the intellect is a power of the soul, and not the very essence of the soul. For then alone the essence of that which operates is the immediate principle of operation, when operation itself is its being: for as power is to operation as its act, so is the essence to being. But in God alone His action of understanding is His very Being. Wherefore in God alone is His intellect His essence: while in other intellectual creatures, the intellect is a power.
Reply Obj. 1: Sense is sometimes taken for the power, and sometimes for the sensitive soul; for the sensitive soul takes its name from its chief power, which is sense. And in like manner the intellectual soul is sometimes called intellect, as from its chief power; and thus we read (De Anima i, 4), that the "intellect is a substance." And in this sense also Augustine says that the mind is spirit and essence (De Trin. ix, 2; xiv, 16).
Reply Obj. 2: The appetitive and intellectual powers are different genera of powers in the soul, by reason of the different formalities of