inhere in

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29) The more specific aim of his dualist theory is therefore to explain how it is possible for a single immaterial substance possessing different powers to inhere in a single physical body.
Buridan outlines his view in reply to Averroes' argument that it is impossible for indivisibles, such as the human intellect, to inhere in divisible subjects, such as the human body.
In response to (A1), Buridan points out that although the intellect is moved in the hand and at rest in the foot simultaneously, "this is not a contradiction," because "those motions do not inhere in it, nor are they commensurably related to it" (QDA 3.
For the body of Christ is neither moved in itself, nor by a motion inhering in it, just as the size of the host does not inhere in it.
Buridan is making the subtle but important point here that although no naturalistic model can explain how human souls inhere in their bodies, we have no a priori reason for supposing that only naturalistic models need apply.
And how could a divisible and extended thing inhere in an indivisible and unextended thing?