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19 <h2 id="FP.x-p0.1">TREATISE ON THE CONSERVATION AND GOVERNMENT OF CREATURES (QQ[103]-119)</h2><div class="toc"><a href="#FP_Q103">Q. 103. OF THE GOVERNMENT OF THINGS IN GENERAL (EIGHT ARTICLES)</a><br/><a href="#FP_Q104">Q. 104. THE SPECIAL EFFECTS OF THE DIVINE GOVERNMENT (FOUR ARTICLES)</a><br/><a href="#FP_Q105">Q. 105. OF THE CHANGE OF CREATURES BY GOD (EIGHT ARTICLES)</a><br/><a href="#FP_Q106">Q. 106. HOW ONE CREATURE MOVES ANOTHER (FOUR ARTICLES)</a><br/><a href="#FP_Q107">Q. 107. THE SPEECH OF THE ANGELS (FIVE ARTICLES)</a><br/><a href="#FP_Q108">Q. 108. OF THE ANGELIC DEGREES OF HIERARCHIES AND ORDERS (EIGHT ARTICLES)</a><br/><a href="#FP_Q109">Q. 109. THE ORDERING OF THE BAD ANGELS (FOUR ARTICLES)</a><br/><a href="#FP_Q110">Q. 110. HOW ANGELS ACT ON BODIES (FOUR ARTICLES)</a><br/><a href="#FP_Q111">Q. 111. THE ACTION OF THE ANGELS ON MAN (FOUR ARTICLES)</a><br/><a href="#FP_Q112">Q. 112. THE MISSION OF THE ANGELS (FOUR ARTICLES)</a><br/><a href="#FP_Q113">Q. 113. OF THE GUARDIANSHIP OF THE GOOD ANGELS (EIGHT ARTICLES)</a><br/><a href="#FP_Q114">Q. 114. OF THE ASSAULTS OF THE DEMONS (FIVE ARTICLES) </a><br/><a href="#FP_Q115">Q. 115. OF THE ACTION OF THE CORPOREAL CREATURE (SIX ARTICLES)</a><br/><a href="#FP_Q116">Q. 116. ON FATE (FOUR ARTICLES)</a><br/><a href="#FP_Q117">Q. 117. OF THINGS PERTAINING TO THE ACTION OF MAN (FOUR ARTICLES)</a><br/><a href="#FP_Q118">Q. 118. OF THE PRODUCTION OF MAN FROM MAN AS TO THE SOUL (THREE ARTICLES)</a><br/><a href="#FP_Q119">Q. 119. OF THE PROPAGATION OF MAN AS TO THE BODY (TWO ARTICLES)</a><br/></div>
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20 <div id="FP_Q103" class="div3">
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21 <h3 id="FP_Q103-p0.1">Q. 103. OF THE GOVERNMENT OF THINGS IN GENERAL (EIGHT ARTICLES)</h3>
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22 <div><div class="bilingual"><div class="eng"><div class="div4">
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23 <p id="FP_Q103-p2"> Having considered the creation of things and their distinction, we now consider in the third place the government thereof,
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24 and (1) the government of things in general; (2) in particular, the effects of this government. Under the first head there
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25 are eight points of inquiry:
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26 </p><p id="FP_Q103-p3"><a href="#FP_Q103_A1"> (1) Whether the world is governed by someone?</a></p><p id="FP_Q103-p4"><a href="#FP_Q103_A2"> (2) What is the end of this government?</a></p><p id="FP_Q103-p5"><a href="#FP_Q103_A3"> (3) Whether the world is governed by one?</a></p><p id="FP_Q103-p6"><a href="#FP_Q103_A4"> (4) Of the effects of this government?</a></p><p id="FP_Q103-p7"><a href="#FP_Q103_A5"> (5) Whether all things are subject to Divine government?</a></p><p id="FP_Q103-p8"><a href="#FP_Q103_A6"> (6) Whether all things are immediately governed by God?</a></p><p id="FP_Q103-p9"><a href="#FP_Q103_A7"> (7) Whether the Divine government is frustrated in anything?</a></p><p id="FP_Q103-p10"><a href="#FP_Q103_A8"> (8) Whether anything is contrary to the Divine Providence?</a></p>
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27 </div></div><div class="lat"><p class="latin" title="I q. 103 pr."><a name="32692" shape="rect"><span class="ref">[32692]
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28 Iª q. 103 pr.</span></a> Postquam praemissum est de creatione
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29 rerum et distinctione earum, restat nunc tertio considerandum de
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30 rerum gubernatione. Et primo, in communi; secundo, in speciali de
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31 effectibus gubernationis. Circa primum quaeruntur octo. Primo,
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32 utrum mundus ab aliquo gubernetur. Secundo, quis sit finis
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33 gubernationis ipsius. Tertio, utrum gubernetur ab uno. Quarto, de
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34 effectibus gubernationis. Quinto, utrum omnia divinae gubernationi
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35 subsint. Sexto, utrum omnia immediate gubernentur a Deo. Septimo,
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36 utrum divina gubernatio cassetur in aliquo. Octavo, utrum aliquid
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37 divinae providentiae contranitatur.</p></div></div></div>
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38 <div id="FP_Q103_A1" class="div4"><h4 id="FP_Q103_A1-p0.1">Q. 103. A. 1. Whether the world is governed by anyone?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p2">
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39 <b>Objection 1:</b> It would seem that the world is not governed by anyone. For it belongs to those things to be governed, which move or work
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40 for an end. But natural things which make up the greater part of the world do not move, or work for an end; for they have
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41 no knowledge of their end. Therefore the world is not governed.
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42 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 1 arg. 1"><a name="32693" shape="rect"><span class="ref">[32693] Iª q. 103 a. 1 arg. 1</span></a> Ad primum sic
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43 proceditur. Videtur quod mundus non gubernetur ab aliquo. Illorum
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44 enim est gubernari, quae moventur vel operantur propter finem. Sed
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45 res naturales, quae sunt magna pars mundi, non moventur aut
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46 operantur propter finem, quia non cognoscunt finem. Ergo mundus non
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47 gubernatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p3">
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48 <b>Objection 2:</b> Further, those things are governed which are moved towards an object. But the world does not appear to be so directed, but
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49 has stability in itself. Therefore it is not governed.
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50 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 1 arg. 2"><a name="32694" shape="rect"><span class="ref">[32694] Iª q. 103 a. 1 arg. 2</span></a> Praeterea,
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51 eorum est proprie gubernari, quae ad aliquid moventur. Sed mundus
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52 non videtur ad aliquid moveri, sed in se stabilitatem habet. Ergo
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53 non gubernatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p4">
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54 <b>Objection 3:</b> Further, what is necessarily determined by its own nature to one particular thing, does not require any external principle
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55 of government. But the principal parts of the world are by a certain necessity determined to something particular in their
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56 actions and movements. Therefore the world does not require to be governed.
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57 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 1 arg. 3"><a name="32695" shape="rect"><span class="ref">[32695] Iª q. 103 a. 1 arg. 3</span></a> Praeterea, id
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58 quod in se habet necessitatem qua determinatur ad unum, non indiget
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59 exteriori gubernante. Sed principaliores mundi partes quadam
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60 necessitate determinantur ad unum in suis actibus et motibus. Ergo
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61 mundus gubernatione non indiget.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p5">
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62 <b>On the contrary,</b> It is written (
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63 <a class="scripRef" id="FP_Q103_A1-p5.1" href="./asv.html#Wis.14.3" target="asv">Wis. 14:3</a>): "But Thou, O Father, governest all things by Thy Providence." And Boethius says (De Consol. iii): "Thou Who governest this
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64 universe by mandate eternal."
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65 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 1 s. c."><a name="32696" shape="rect"><span class="ref">[32696] Iª q. 103 a. 1 s. c.</span></a> Sed contra est
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66 quod dicitur Sap. XIV, <i>tu autem, pater, gubernas omnia
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67 providentia</i>. Et Boetius dicit, in libro de Consol., <i>o qui
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68 perpetua mundum ratione gubernas</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p6"> I answer that, Certain ancient philosophers denied the government of the world, saying that all things happened by chance.
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69 But such an opinion can be refuted as impossible in two ways. First, by observation of things themselves: for we observe that
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70 in nature things happen always or nearly always for the best; which would not be the case unless some sort of providence directed
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71 nature towards good as an end; which is to govern. Wherefore the unfailing order we observe in things is
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72 a sign of their being governed; for instance, if we enter a well-ordered house we gather therefrom the intention of him that
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73 put it in order, as Tullius says (De Nat. Deorum ii), quoting Aristotle [*Cleanthes]. Secondly, this is clear from a consideration
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74 of Divine goodness, which, as we have said above (
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75 <a href="FP_iv.html#FP_Q44_A4" id="FP_Q103_A1-p6.1" shape="rect">Q[44], A[4]</a>;
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76 <a href="FP_viii.html#FP_Q65_A2" id="FP_Q103_A1-p6.2" shape="rect">Q[65], A[2]</a>), was the cause of the production of things in existence. For as "it belongs to the best to produce the best," it is
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77 not fitting that the supreme goodness of God should produce things without giving them their perfection. Now a thing's ultimate
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78 perfection consists in the attainment of its end. Therefore it belongs to the Divine goodness, as it brought things into existence,
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79 so to lead them to their end: and this is to govern.
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80 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 1 co."><a name="32697" shape="rect"><span class="ref">[32697] Iª q. 103 a. 1 co.</span></a> Respondeo dicendum
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81 quod quidam antiqui philosophi gubernationem mundo subtraxerunt,
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82 dicentes omnia fortuito agi. Sed haec positio ostenditur esse
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83 impossibilis ex duobus. Primo quidem, ex eo quod apparet in ipsis
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84 rebus. Videmus enim in rebus naturalibus provenire quod melius est,
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85 aut semper aut in pluribus, quod non contingeret, nisi per aliquam
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86 providentiam res naturales dirigerentur ad finem boni, quod est
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87 gubernare. Unde ipse ordo certus rerum manifeste demonstrat
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88 gubernationem mundi, sicut si quis intraret domum bene ordinatam,
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89 ex ipsa domus ordinatione ordinatoris rationem perpenderet; ut, ab
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90 Aristotele dictum, Tullius introducit in libro de natura deorum.
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91 Secundo autem apparet idem ex consideratione divinae bonitatis, per
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92 quam res in esse productae sunt, ut ex supra dictis patet. Cum enim
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93 optimi sit optima producere, non convenit summae Dei bonitati quod
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94 res productas ad perfectum non perducat. Ultima autem perfectio
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95 uniuscuiusque est in consecutione finis. Unde ad divinam bonitatem
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96 pertinet ut, sicut produxit res in esse, ita etiam eas ad finem
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97 perducat. Quod est gubernare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p7">
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98 <b>Reply to Objection 1:</b> A thing moves or operates for an end in two ways. First, in moving itself to the end, as man and other rational creatures;
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99 and such things have knowledge of their end, and of the means to the end. Secondly, a thing is said to move or operate for
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100 an end, as though moved or directed by another thereto, as an arrow directed to the target by the archer, who knows the end
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101 unknown to the arrow. Wherefore, as the movement of the arrow towards a definite end
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102 shows clearly that it is directed by someone with knowledge, so the unvarying course of natural things which are without knowledge,
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103 shows clearly that the world is governed by some reason.
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104 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 1 ad 1"><a name="32698" shape="rect"><span class="ref">[32698] Iª q. 103 a. 1 ad 1</span></a> Ad primum ergo
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105 dicendum quod aliquid movetur vel operatur propter finem
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106 dupliciter. Uno modo, sicut agens seipsum in finem, ut homo et
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107 aliae creaturae rationales, et talium est cognoscere rationem
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108 finis, et eorum quae sunt ad finem. Aliquid autem dicitur moveri
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109 vel operari propter finem, quasi ab alio actum vel directum in
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110 finem, sicut sagitta movetur ad signum directa a sagittante, qui
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111 cognoscit finem, non autem sagitta. Unde sicut motus sagittae ad
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112 determinatum finem demonstrat aperte quod sagitta dirigitur ab
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113 aliquo cognoscente; ita certus cursus naturalium rerum cognitione
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114 carentium, manifeste declarat mundum ratione aliqua gubernari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p8">
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115 <b>Reply to Objection 2:</b> In all created things there is a stable element, at least primary matter; and something belonging to movement, if under movement
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116 we include operation. And things need governing as to both: because even that which is stable, since it is created from nothing,
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117 would return to nothingness were it not sustained by a governing hand, as will be explained later (
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118 <a href="FP_x.html#FP_Q104_A1" id="FP_Q103_A1-p8.1" shape="rect">Q[104], A[1]</a>).
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119 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 1 ad 2"><a name="32699" shape="rect"><span class="ref">[32699] Iª q. 103 a. 1 ad 2</span></a> Ad secundum
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120 dicendum quod in omnibus rebus creatis est aliquid stabile, ad
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121 minus prima materia; et aliquid ad motum pertinens, ut sub motu
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122 etiam operationem comprehendamus. Et quantum ad utrumque, res
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123 indiget gubernatione, quia hoc ipsum quod in rebus est stabile, in
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124 nihilum decideret (quia ex nihilo est), nisi manu gubernatoris
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125 servaretur, ut infra patebit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p9">
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126 <b>Reply to Objection 3:</b> The natural necessity inherent in those beings which are determined to a particular thing, is a kind of impression from God,
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127 directing them to their end; as the necessity whereby an arrow is moved so as to fly towards a certain point is an impression
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128 from the archer, and not from the arrow. But there is a difference, inasmuch as that which creatures receive from God is their
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129 nature, while that which natural things receive from man in addition to their
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130 nature is somewhat violent. Wherefore, as the violent necessity in the movement of the arrow shows the action of the archer,
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131 so the natural necessity of things shows the government of Divine Providence.
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132 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 1 ad 3"><a name="32700" shape="rect"><span class="ref">[32700] Iª q. 103 a. 1 ad 3</span></a> Ad tertium
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133 dicendum quod necessitas naturalis inhaerens rebus quae
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134 determinantur ad unum, est impressio quaedam Dei dirigentis ad
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135 finem, sicut necessitas qua sagitta agitur ut ad certum signum
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136 tendat, est impressio sagittantis, et non sagittae. Sed in hoc
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137 differt, quia id quod creaturae a Deo recipiunt, est earum natura;
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138 quod autem ab homine rebus naturalibus imprimitur praeter earum
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139 naturam, ad violentiam pertinet. Unde sicut necessitas violentiae
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140 in motu sagittae demonstrat sagittantis directionem; ita necessitas
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141 naturalis creaturarum demonstrat divinae providentiae
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142 gubernationem.</p></div></div></div><div id="FP_Q103_A2" class="div4"><h4 id="FP_Q103_A2-p0.1">Q. 103. A. 2. Whether the end of the government of the world is something outside the world?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p2">
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143 <b>Objection 1:</b> It would seem that the end of the government of the world is not something existing outside the world. For the end of the
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144 government of a thing is that whereto the thing governed is brought. But that whereto a thing is brought is some good in the
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145 thing itself; thus a sick man is brought back to health, which is something good in him. Therefore the end of government of
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146 things is some good not outside, but within the things themselves.
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147 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 2 arg. 1"><a name="32701" shape="rect"><span class="ref">[32701] Iª q. 103 a. 2 arg. 1</span></a> Ad secundum sic
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148 proceditur. Videtur quod finis gubernationis mundi non sit aliquid
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149 extra mundum existens. Illud enim est finis gubernationis rei, ad
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150 quod res gubernata perducitur. Sed illud ad quod res aliqua
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151 perducitur, est aliquod bonum in ipsa re, sicut infirmus perducitur
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152 ad sanitatem, quae est aliquod bonum in ipso. Ergo finis
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153 gubernationis rerum non est aliquod bonum extrinsecum, sed aliquod
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154 bonum in ipsis rebus existens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p3">
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155 <b>Objection 2:</b> Further, the Philosopher says (Ethic. i, 1): "Some ends are an operation; some are a work"---i.e. produced by an operation.
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156 But nothing can be produced by the whole universe outside itself; and operation exists in the agent. Therefore nothing extrinsic
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157 can be the end of the government of things.
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158 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 2 arg. 2"><a name="32702" shape="rect"><span class="ref">[32702] Iª q. 103 a. 2 arg. 2</span></a> Praeterea,
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159 philosophus dicit, I Ethic., quod <i>finium quidam sunt
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160 operationes, quidam opera</i>, idest operata. Sed nihil extrinsecum
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161 a toto universo potest esse operatum, operatio autem est in ipsis
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162 operantibus. Ergo nihil extrinsecum potest esse finis gubernationis
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163 rerum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p4">
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164 <b>Objection 3:</b> Further, the good of the multitude seems to consist in order, and peace which is the "tranquillity of order," as Augustine
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165 says (De Civ. Dei xix, 13). But the world is composed of a multitude of things. Therefore the end of the government of the
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166 world is the peaceful order in things themselves. Therefore the end of the government of the world is not an extrinsic good.
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167 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 2 arg. 3"><a name="32703" shape="rect"><span class="ref">[32703] Iª q. 103 a. 2 arg. 3</span></a> Praeterea,
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168 bonum multitudinis videtur esse ordo et pax, quae est tranquillitas
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169 ordinis. Ut Augustinus dicit XIX de Civ. Dei. Sed mundus in quadam
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170 rerum multitudine consistit. Ergo finis gubernationis mundi est
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171 pacificus ordo, qui est in ipsis rebus. Non ergo finis
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172 gubernationis rerum est quoddam bonum extrinsecum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p5">
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173 <b>On the contrary,</b> It is written (
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174 <a class="scripRef" id="FP_Q103_A2-p5.1" href="./asv.html#Prov.16.4" target="asv">Prov. 16:4</a>): "The Lord hath made all things for Himself." But God is outside the entire order of the universe. Therefore the end of
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175 all things is something extrinsic to them.
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176 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 2 s. c."><a name="32704" shape="rect"><span class="ref">[32704] Iª q. 103 a. 2 s. c.</span></a> Sed contra est
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177 quod dicitur Prov. XVI, <i>universa propter se operatus est
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178 dominus</i>. Ipse autem est extra totum ordinem universi. Ergo
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179 finis rerum est quoddam bonum extrinsecum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p6">
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180 <b>I answer that,</b> As the end of a thing corresponds to its beginning, it is not possible to be ignorant of the end of things if we know their
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181 beginning. Therefore, since the beginning of all things is something outside the universe, namely, God, it is clear from what
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182 has been expounded above (
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183 <a href="FP_iv.html#FP_Q44_A1" id="FP_Q103_A2-p6.1" shape="rect">Q[44], AA[1]</a>,2), that we must conclude that the end of all things is some extrinsic good. This can be proved by reason. For it is clear
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184 that good has the nature
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185 of an end; wherefore, a particular end of anything consists in some particular good; while the universal end of all things
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186 is the Universal Good; Which is good of Itself by virtue of Its Essence, Which is the very essence of goodness; whereas a
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187 particular good is good by participation. Now it is manifest that in the whole created universe there is not a good which
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188 is not such by participation. Wherefore that good which is the end of the whole universe must be a good outside the universe.
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189 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 2 co."><a name="32705" shape="rect"><span class="ref">[32705] Iª q. 103 a. 2 co.</span></a> Respondeo dicendum
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190 quod, cum finis respondeat principio, non potest fieri ut,
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191 principio cognito, quid sit rerum finis ignoretur. Cum igitur
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192 principium rerum sit aliquid extrinsecum a toto universo, scilicet
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193 Deus, ut ex supra dictis patet; necesse est quod etiam finis rerum
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194 sit quoddam bonum extrinsecum. Et hoc ratione apparet. Manifestum
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195 est enim quod bonum habet rationem finis. Unde finis particularis
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196 alicuius rei est quoddam bonum particulare, finis autem universalis
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197 rerum omnium est quoddam bonum universale. Bonum autem universale
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198 est quod est per se et per suam essentiam bonum, quod est ipsa
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199 essentia bonitatis, bonum autem particulare est quod est
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200 participative bonum. Manifestum est autem quod in tota universitate
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201 creaturarum nullum est bonum quod non sit participative bonum. Unde
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202 illud bonum quod est finis totius universi, oportet quod sit
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203 extrinsecum a toto universo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p7">
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204 <b>Reply to Objection 1:</b> We may acquire some good in many ways: first, as a form existing in us, such as health or knowledge; secondly, as something
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205 done by us, as a builder attains his end by building a house; thirdly, as something good possessed or acquired by us, as the
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206 buyer of a field attains his end when he enters into possession. Wherefore nothing prevents something outside the universe
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207 being the good to which it is directed.
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208 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 2 ad 1"><a name="32706" shape="rect"><span class="ref">[32706] Iª q. 103 a. 2 ad 1</span></a> Ad primum ergo
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209 dicendum quod bonum aliquod consequimur multipliciter, uno modo,
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210 sicut formam in nobis existentem, ut sanitatem aut scientiam; alio
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211 modo, ut aliquid per nos operatum, sicut aedificator consequitur
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212 finem faciendo domum; alio modo, sicut aliquod bonum habitum vel
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213 possessum, ut ille qui emit, consequitur finem possidendo agrum.
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214 Unde nihil prohibet illud ad quod perducitur universum, esse
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215 quoddam bonum extrinsecum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p8">
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216 <b>Reply to Objection 2:</b> The Philosopher is speaking of the ends of various arts; for the end of some arts consists in the operation itself, as the
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217 end of a harpist is to play the harp; whereas the end of other arts consists in something produced, as the end of a builder
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218 is not the act of building, but the house he builds. Now it may happen that something extrinsic is the end not only as made,
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219 but also as possessed or acquired or even as represented, as if we were to say that
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220 Hercules is the end of the statue made to represent him. Therefore we may say that some good outside the whole universe is
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221 the end of the government of the universe, as something possessed and represented; for each thing tends to a participation
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222 thereof, and to an assimilation thereto, as far as is possible.
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223 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 2 ad 2"><a name="32707" shape="rect"><span class="ref">[32707] Iª q. 103 a. 2 ad 2</span></a> Ad secundum
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224 dicendum quod philosophus loquitur de finibus artium, quarum
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225 quaedam habent pro finibus operationes ipsas, sicut citharistae
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226 finis est citharizare; quaedam vero habent pro fine quoddam
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227 operatum, sicut aedificatoris finis non est aedificare, sed domus.
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228 Contingit autem aliquid extrinsecum esse finem non solum sicut
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229 operatum, sed etiam sicut possessum seu habitum, vel etiam sicut
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230 repraesentatum, sicut si dicamus quod Hercules est finis imaginis,
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231 quae fit ad eum repraesentandum. Sic igitur potest dici quod bonum
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232 extrinsecum a toto universo est finis gubernationis rerum sicut
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233 habitum et repraesentatum, quia ad hoc unaquaeque res tendit, ut
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234 participet ipsum, et assimiletur ei, quantum potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p9">
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235 <b>Reply to Objection 3:</b> A good existing in the universe, namely, the order of the universe, is an end thereof; this. however, is not its ultimate
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236 end, but is ordered to the extrinsic good as to the end: thus the order in an army is ordered to the general, as stated in
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237 Metaph. xii, Did. xi, 10.
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238 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 2 ad 3"><a name="32708" shape="rect"><span class="ref">[32708] Iª q. 103 a. 2 ad 3</span></a> Ad tertium
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239 dicendum quod finis quidem universi est aliquod bonum in ipso
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240 existens, scilicet ordo ipsius universi, hoc autem bonum non est
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241 ultimus finis, sed ordinatur ad bonum extrinsecum ut ad ultimum
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242 finem; sicut etiam ordo exercitus ordinatur ad ducem, ut dicitur in
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243 XII Metaphys.</p></div></div></div><div id="FP_Q103_A3" class="div4"><h4 id="FP_Q103_A3-p0.1">Q. 103. A. 3. Whether the world is governed by one?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p2">
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244 <b>Objection 1:</b> It would seem that the world is not governed by one. For we judge the cause by the effect. Now, we see in the government
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245 of the universe that things are not moved and do not operate uniformly, but some contingently and some of necessity in variously
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246 different ways. Therefore the world is not governed by one.
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247 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 3 arg. 1"><a name="32709" shape="rect"><span class="ref">[32709] Iª q. 103 a. 3 arg. 1</span></a> Ad tertium sic
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248 proceditur. Videtur quod mundus non gubernetur ab uno. De causa
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249 enim per effectus iudicamus. Sed in gubernatione rerum apparet quod
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250 res non uniformiter moventur et operantur, quaedam enim
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251 contingenter, quaedam vero ex necessitate, et secundum alias
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252 diversitates. Ergo mundus non gubernatur ab uno.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p3">
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253 <b>Objection 2:</b> Further, things which are governed by one do not act against each other, except by the incapacity or unskillfulness of the
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254 ruler; which cannot apply to God. But created things agree not together, and act against each other; as is evident in the
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255 case of contraries. Therefore the world is not governed by one.
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256 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 3 arg. 2"><a name="32710" shape="rect"><span class="ref">[32710] Iª q. 103 a. 3 arg. 2</span></a> Praeterea, ea
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257 quae gubernantur ab uno, a se invicem non dissentiunt nisi propter
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258 imperitiam aut impotentiam gubernantis, quae a Deo sunt procul. Sed
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259 res creatae a se invicem dissentiunt, et contra se invicem pugnant;
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260 ut in contrariis apparet. Non ergo mundus gubernatur ab uno.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p4">
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261 <b>Objection 3:</b> Further, in nature we always find what is the better. But it "is better that two should be together than one" (
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262 <a class="scripRef" id="FP_Q103_A3-p4.1" href="./asv.html#Eccl.4.9" target="asv">Eccles. 4:9</a>). Therefore the world is not governed by one, but by many.
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263 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 3 arg. 3"><a name="32711" shape="rect"><span class="ref">[32711] Iª q. 103 a. 3 arg. 3</span></a> Praeterea, in
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264 natura semper invenitur quod melius est. Sed melius est simul esse
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265 duos quam unum, ut dicitur Eccle. IV. Ergo mundus non gubernatur ab
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266 uno, sed a pluribus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p5">
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267 <b>On the contrary,</b> We confess our belief in one God and one Lord, according to the words of the Apostle (
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268 <a class="scripRef" id="FP_Q103_A3-p5.1" href="./asv.html#iCor.8.6" target="asv">1 Cor. 8:6</a>): "To us there is but one God, the Father . . . and one Lord": and both of these pertain to government. For to the Lord belongs
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269 dominion over subjects; and the name of God is taken from Providence as stated above (
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270 <a href="FP_ii.html#FP_Q13_A8" id="FP_Q103_A3-p5.2" shape="rect">Q[13], A[8]</a>). Therefore the world is governed by one.
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271 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 3 s. c."><a name="32712" shape="rect"><span class="ref">[32712] Iª q. 103 a. 3 s. c.</span></a> Sed contra est
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272 quod unum Deum et unum dominum confitemur; secundum illud apostoli
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273 I ad Cor. VIII, <i>nobis est unus Deus, pater, et dominus unus</i>.
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274 Quorum utrumque ad gubernationem pertinet, nam ad dominum pertinet
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275 gubernatio subditorum; et Dei nomen ex providentia sumitur, ut
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276 supra dictum est. Ergo mundus gubernatur ab uno.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p6">
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277 <b>I answer that,</b> We must of necessity say that the world is governed by one. For since the end of the government of the world is that which
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278 is essentially good, which is the greatest good; the government of the world must be the best kind of government. Now the
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279 best government is the government by one. The reason of this is that government is nothing but the directing of the things
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280 governed to the end; which consists in some good. But unity belongs to the idea of goodness,
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281 as Boethius proves (De Consol. iii, 11) from this, that, as all things desire good, so do they desire unity; without which
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282 they would cease to exist. For a thing so far exists as it is one. Whence we observe that things resist division, as far as
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283 they can; and the dissolution of a thing arises from defect therein. Therefore the intention of a ruler over a multitude is
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284 unity, or peace. Now the proper cause of unity is one. For it is clear that several cannot be the cause of unity or concord,
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285 except so far as they are united. Furthermore, what is one in itself is a more apt and a better cause of unity than several
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286 things united. Therefore a multitude is better governed by one than by several. From this it follows that the government of
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287 the world, being the best form of government, must be by one. This is expressed by the Philosopher (Metaph. xii, Did. xi,
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288 10): "Things refuse to be ill governed; and multiplicity of authorities is a bad thing, therefore there should be one ruler."
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289 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 3 co."><a name="32713" shape="rect"><span class="ref">[32713] Iª q. 103 a. 3 co.</span></a> Respondeo dicendum
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290 quod necesse est dicere quod mundus ab uno gubernetur. Cum enim
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291 finis gubernationis mundi sit quod est essentialiter bonum, quod
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292 est optimum, necesse est quod mundi gubernatio sit optima. Optima
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293 autem gubernatio est quae fit per unum. Cuius ratio est, quia
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294 gubernatio nihil aliud est quam directio gubernatorum ad finem, qui
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295 est aliquod bonum. Unitas autem pertinet ad rationem bonitatis; ut
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296 Boetius probat, in III de Consol., per hoc quod. Sicut omnia
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297 desiderant bonum, ita desiderant unitatem, sine qua esse non
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298 possunt. Nam unumquodque intantum est, inquantum unum est, unde
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299 videmus quod res repugnant suae divisioni quantum possunt, et quod
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300 dissolutio uniuscuiusque rei provenit ex defectu illius rei. Et
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301 ideo id ad quod tendit intentio multitudinem gubernantis, est
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302 unitas sive pax. Unitatis autem causa per se est unum. Manifestum
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303 est enim quod plures multa unire et concordare non possunt, nisi
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304 ipsi aliquo modo uniantur. Illud autem quod est per se unum, potest
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305 convenientius et melius esse causa unitatis, quam multi uniti. Unde
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306 multitudo melius gubernatur per unum quam per plures. Relinquitur
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307 ergo quod gubernatio mundi, quae est optima, sit ab uno gubernante.
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308 Et hoc est quod philosophus dicit in XII Metaphys., <i>entia nolunt
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309 disponi male, nec bonum pluralitas principatuum, unus ergo
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310 princeps</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p7">
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311 <b>Reply to Objection 1:</b> Movement is "the act of a thing moved, caused by the mover." Wherefore dissimilarity of movements is caused by diversity
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312 of things moved, which diversity is essential to the perfection of the universe (
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313 <a href="FP_v.html#FP_Q47_A1" id="FP_Q103_A3-p7.1" shape="rect">Q[47], AA[1]</a>,2;
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314 <a href="FP_vi.html#FP_Q48_A2" id="FP_Q103_A3-p7.2" shape="rect">Q[48], A[2]</a>), and not by a diversity of governors.
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315 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 3 ad 1"><a name="32714" shape="rect"><span class="ref">[32714] Iª q. 103 a. 3 ad 1</span></a> Ad primum ergo
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316 dicendum quod motus est actus mobilis a movente. Difformitas ergo
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317 motuum est ex diversitate mobilium, quam requirit perfectio
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318 universi, ut supra dictum est; non ex diversitate gubernantium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p8">
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319 <b>Reply to Objection 2:</b> Although contraries do not agree with each other in their proximate ends, nevertheless they agree in the ultimate end, so
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320 far as they are included in the one order of the universe.
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321 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 3 ad 2"><a name="32715" shape="rect"><span class="ref">[32715] Iª q. 103 a. 3 ad 2</span></a> Ad secundum
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322 dicendum quod contraria, etsi dissentiant quantum ad fines
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323 proximos, conveniunt tamen quantum ad finem ultimum, prout
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324 concluduntur sub uno ordine universi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p9">
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325 <b>Reply to Objection 3:</b> If we consider individual goods, then two are better than one. But if we consider the essential good, then no addition is
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326 possible.
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327 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 3 ad 3"><a name="32716" shape="rect"><span class="ref">[32716] Iª q. 103 a. 3 ad 3</span></a> Ad tertium
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328 dicendum quod in particularibus bonis duo sunt meliora quam unum,
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329 sed ei quod est essentialiter bonum, non potest fieri aliqua
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330 additio bonitatis.</p></div></div></div><div id="FP_Q103_A4" class="div4"><h4 id="FP_Q103_A4-p0.1">Q. 103. A. 4. Whether the effect of government is one or many?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p2">
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331 <b>Objection 1:</b> It would seem that there is but one effect of the government of the world and not many. For the effect of government is that
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332 which is caused in the things governed. This is one, namely, the good which consists in order; as may be seen in the example
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333 of an army. Therefore the government of the world has but one effect.
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334 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 4 arg. 1"><a name="32717" shape="rect"><span class="ref">[32717] Iª q. 103 a. 4 arg. 1</span></a> Ad quartum sic
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335 proceditur. Videtur quod effectus gubernationis mundi sit unus
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336 tantum, et non plures. Effectus enim gubernationis esse videtur id
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337 quod per gubernationem in rebus gubernatis causatur. Hoc autem est
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338 unum, scilicet bonum ordinis; ut in exercitu patet. Ergo
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339 gubernationis mundi est unus effectus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p3">
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340 <b>Objection 2:</b> Further, from one there naturally proceeds but one. But the world is governed by one as we have proved
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341 <a href="FP_x.html#FP_Q103_A3" id="FP_Q103_A4-p3.1" shape="rect">(A[3])</a>. Therefore also the effect of this government is but one.
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342 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 4 arg. 2"><a name="32718" shape="rect"><span class="ref">[32718] Iª q. 103 a. 4 arg. 2</span></a> Praeterea, ab
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343 uno natum est unum tantum procedere. Sed mundus gubernatur ab uno,
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344 ut ostensum est. Ergo et gubernationis effectus est unus
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345 tantum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p4">
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346 <b>Objection 3:</b> Further, if the effect of government is not one by reason of the unity of the Governor, it must be many by reason of the
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347 many things governed. But these are too numerous to be counted. Therefore we cannot assign any definite number to the effects
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348 of government.
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349 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 4 arg. 3"><a name="32719" shape="rect"><span class="ref">[32719] Iª q. 103 a. 4 arg. 3</span></a> Praeterea, si
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350 effectus gubernationis non est unus tantum propter unitatem
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351 gubernantis, oportet quod multiplicetur secundum multitudinem
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352 gubernatorum. Haec autem sunt nobis innumerabilia. Ergo
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353 gubernationis effectus non possunt comprehendi sub aliquo certo
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354 numero.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p5">
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355 <b>On the contrary,</b> Dionysius says (Div. Nom. xii): "God contains all and fills all by His providence and perfect goodness." But government belongs
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356 to providence. Therefore there are certain definite effects of the Divine government.
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357 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 4 s. c."><a name="32720" shape="rect"><span class="ref">[32720] Iª q. 103 a. 4 s. c.</span></a> Sed contra est
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358 quod Dionysius dicit, quod <i>deitas providentia et bonitate
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359 perfecta omnia continet, et seipsa implet</i>. Gubernatio autem ad
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360 providentiam pertinet. Ergo gubernationis divinae sunt aliqui
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361 determinati effectus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p6">
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362 <b>I answer that,</b> The effect of any action may be judged from its end; because it is by action that the attainment of the end is effected.
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363 Now the end of the government of the world is the essential good, to the participation and similarity of which all things
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364 tend. Consequently the effect of the government of the world may be taken in three ways. First, on the part of the end itself;
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365 and in this way there is but one effect, that is, assimilation to the supreme good.
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366 Secondly, the effect of the government of the world may be considered on the part of those things by means of which the creature
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367 is made like to God. Thus there are, in general, two effects of the government. For the creature is assimilated to God in
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368 two things; first, with regard to this, that God is good; and so the creature becomes like Him by being good; and secondly,
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369 with regard to this, that God is the cause of goodness in others; and so the creature becomes like God by moving others to
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370 be good. Wherefore there are two effects of government, the preservation of things in their goodness, and the moving of things
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371 to good. Thirdly, we may consider in the individual the effects of the government of the world; and in this way they are without
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372 number.
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373 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 4 co."><a name="32721" shape="rect"><span class="ref">[32721] Iª q. 103 a. 4 co.</span></a> Respondeo dicendum
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374 quod effectus cuiuslibet actionis ex fine eius pensari potest, nam
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375 per operationem efficitur ut pertingatur ad finem. Finis autem
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376 gubernationis mundi est bonum essentiale, ad cuius participationem
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377 et assimilationem omnia tendunt. Effectus igitur gubernationis
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378 potest accipi tripliciter. Uno modo, ex parte ipsius finis, et sic
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379 est unus effectus gubernationis, scilicet assimilari summo bono.
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380 Alio modo potest considerari effectus gubernationis secundum ea
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381 quibus ad Dei assimilationem creatura perducitur. Et sic in
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382 generali sunt duo effectus gubernationis. Creatura enim assimilatur
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383 Deo quantum ad duo, scilicet quantum ad id quod Deus bonus est,
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384 inquantum creatura est bona; et quantum ad hoc quod Deus est aliis
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385 causa bonitatis, inquantum una creatura movet aliam ad bonitatem.
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386 Unde duo sunt effectus gubernationis, scilicet conservatio rerum in
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387 bono, et motio earum ad bonum. Tertio modo potest considerari
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388 effectus gubernationis in particulari, et sic sunt nobis
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389 innumerabiles.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p7">
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390 <b>Reply to Objection 1:</b> The order of the universe includes both the preservation of things created by God and their movement. As regards these two
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391 things we find order among them, inasmuch as one is better than another; and one is moved by another.
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392 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 4 ad 1"><a name="32722" shape="rect"><span class="ref">[32722] Iª q. 103 a. 4 ad 1</span></a> Ad primum ergo
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393 dicendum quod ordo universi includit in se et conservationem rerum
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394 diversarum a Deo institutarum, et motionem earum, quia secundum
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395 haec duo invenitur ordo in rebus, secundum scilicet quod una est
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396 melior alia, et secundum quod una ab alia movetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p8"> From what has been said above, we can gather the replies to the other two objections.</p></div><div class="lat"><p class="latin" title="I q. 103 a. 4 ad 2"><a name="32723" shape="rect"><span class="ref">[32723] Iª q. 103 a. 4 ad 2</span></a> Ad alia duo patet
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397 responsio per ea quae dicta sunt.</p></div></div></div><div id="FP_Q103_A5" class="div4"><h4 id="FP_Q103_A5-p0.1">Q. 103. A. 5. Whether all things are subject to the Divine government?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p2">
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398 <b>Objection 1:</b> It would seem that not all things are subject to the Divine government. For it is written (
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399 <a class="scripRef" id="FP_Q103_A5-p2.1" href="./asv.html#Eccl.9.11" target="asv">Eccles. 9:11</a>): "I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches
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400 to the learned, nor favor to the skillful, but time and chance in all." But things subject to the Divine government are not
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401 ruled by chance. Therefore those things which are under the sun are not subject to the Divine
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402 government.
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403 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 5 arg. 1"><a name="32724" shape="rect"><span class="ref">[32724] Iª q. 103 a. 5 arg. 1</span></a> Ad quintum sic
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404 proceditur. Videtur quod non omnia divinae gubernationi subdantur.
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405 Dicitur enim Eccle. IX, <i>vidi sub sole nec velocium esse cursum,
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406 nec fortium bellum, nec sapientium panem, nec doctorum divitias,
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407 nec artificum gratiam, sed tempus casumque in omnibus</i>. Quae
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408 autem gubernationi alicuius subsunt, non sunt casualia. Ergo ea
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409 quae sunt sub sole, non subduntur divinae gubernationi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p3">
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410 <b>Objection 2:</b> Further, the Apostle says (
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411 <a class="scripRef" id="FP_Q103_A5-p3.1" href="./asv.html#iCor.9.9" target="asv">1 Cor. 9:9</a>): "God hath no care for oxen." But he that governs has care for the things he governs. Therefore all things are not subject
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412 to the Divine government.
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413 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 5 arg. 2"><a name="32725" shape="rect"><span class="ref">[32725] Iª q. 103 a. 5 arg. 2</span></a> Praeterea,
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414 apostolus, I ad Cor. IX, dicit quod <i>non est Deo cura de
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415 bobus</i>. Sed unicuique est cura eorum quae gubernantur ab ipso.
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416 Non ergo omnia subduntur divinae gubernationi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p4">
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417 <b>Objection 3:</b> Further, what can govern itself needs not to be governed by another. But the rational creature can govern itself; since it
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418 is master of its own act, and acts of itself; and is not made to act by another, which seems proper to things which are governed.
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419 Therefore all things are not subject to the Divine government.
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420 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 5 arg. 3"><a name="32726" shape="rect"><span class="ref">[32726] Iª q. 103 a. 5 arg. 3</span></a> Praeterea,
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421 illud quod seipsum gubernare potest, non videtur alterius
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422 gubernatione indigere. Sed creatura rationalis seipsam gubernare
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423 potest, cum habeat dominium sui actus, et per se agat; et non solum
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424 agatur ab alio, quod videtur esse eorum quae gubernantur. Ergo non
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425 omnia subsunt divinae gubernationi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p5">
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426 <b>On the contrary,</b> Augustine says (De Civ. Dei v, 11): "Not only heaven and earth, not only man and angel, even the bowels of the lowest animal,
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427 even the wing of the bird, the flower of the plant, the leaf of the tree, hath God endowed with every fitting detail of their
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428 nature." Therefore all things are subject to His government.
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429 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 5 s. c."><a name="32727" shape="rect"><span class="ref">[32727] Iª q. 103 a. 5 s. c.</span></a> Sed contra est
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430 quod Augustinus dicit, V de Civ. Dei, quod <i>Deus non solum caelum
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431 et terram, nec solum hominem et Angelum, sed nec exigui et
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432 contemptibilis animantis viscera, nec avis pennulam, nec herbae
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433 flosculum, nec arboris folium, sine suarum partium convenientia
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434 dereliquit</i>. Omnia ergo eius gubernationi subduntur.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q103_A5-p6">
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435 <b>I answer that,</b> For the same reason is God the ruler of things as He is their cause, because the same gives existence as gives perfection;
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436 and this belongs to government. Now God is the cause not indeed only of some particular kind of being, but of the whole universal
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437 being, as proved above (
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438 <a href="FP_iv.html#FP_Q44_A1" id="FP_Q103_A5-p6.1" shape="rect">Q[44], AA[1]</a>,2). Wherefore, as there can be nothing which is not created by God, so there can be nothing which is not subject to His government.
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439 This can also
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440 be proved from the nature of the end of government. For a man's government extends over all those things which come under
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441 the end of his government. Now the end of the Divine government is the Divine goodness; as we have shown
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442 <a href="FP_x.html#FP_Q103_A2" id="FP_Q103_A5-p6.2" shape="rect">(A[2])</a>. Wherefore, as there can be nothing that is not ordered to the Divine goodness as its end, as is clear from what we have
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443 said above (
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444 <a href="FP_iv.html#FP_Q44_A4" id="FP_Q103_A5-p6.3" shape="rect">Q[44], A[4]</a>;
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445 <a href="FP_viii.html#FP_Q65_A2" id="FP_Q103_A5-p6.4" shape="rect">Q[65], A[2]</a>), so it is impossible for
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446 anything to escape from the Divine government.
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447 </p><p id="FP_Q103_A5-p7"> Foolish therefore was the opinion of those who said that the corruptible lower world, or individual things, or that even
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448 human affairs, were not subject to the Divine government. These are represented as saying, "God hath abandoned the earth"
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449 (
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450 <a class="scripRef" id="FP_Q103_A5-p7.1" href="./asv.html#Ezek.9.9" target="asv">Ezech. 9:9</a>).
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451 </p></div></div><div class="lat"><p class="latin" title="I q. 103 a. 5 co."><a name="32728" shape="rect"><span class="ref">[32728] Iª q. 103 a. 5 co.</span></a> Respondeo dicendum
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452 quod secundum eandem rationem competit Deo esse gubernatorem rerum,
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453 et causam earum, quia eiusdem est rem producere, et ei perfectionem
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454 dare, quod ad gubernantem pertinet. Deus autem est causa non quidem
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455 particularis unius generis rerum, sed universalis totius entis, ut
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456 supra ostensum est. Unde sicut nihil potest esse quod non sit a Deo
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457 creatum, ita nihil potest esse quod eius gubernationi non subdatur.
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458 Patet etiam hoc idem ex ratione finis. Intantum enim alicuius
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459 gubernatio se extendit, inquantum se extendere potest finis
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460 gubernationis. Finis autem divinae gubernationis est ipsa sua
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461 bonitas, ut supra ostensum est. Unde cum nihil esse possit quod non
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462 ordinetur in divinam bonitatem sicut in finem, ut ex supra dictis
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463 patet; impossibile est quod aliquod entium subtrahatur gubernationi
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464 divinae. Stulta igitur fuit opinio dicentium quod haec inferiora
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465 corruptibilia, vel etiam singularia, aut etiam res humanae non
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466 gubernantur a Deo. Ex quorum persona dicitur Ezech. IX,
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467 <i>dereliquit dominus terram</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p8">
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468 <b>Reply to Objection 1:</b> These things are said to be under the sun which are generated and corrupted according to the sun's movement. In all such
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469 things we find chance: not that everything is casual which occurs in such things; but that in each one there is an element
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470 of chance. And the very fact that an element of chance is found in those things proves that they are subject to government
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471 of some kind. For unless corruptible things were governed by a higher being, they would
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472 tend to nothing definite, especially those which possess no kind of knowledge. So nothing would happen unintentionally; which
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473 constitutes the nature of chance. Wherefore to show how things happen by chance and yet according to the ordering of a higher
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474 cause, he does not say absolutely that he observes chance in all things, but "time and chance," that is to say, that defects
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475 may be found in these things according to some order of time.
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476 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 5 ad 1"><a name="32729" shape="rect"><span class="ref">[32729] Iª q. 103 a. 5 ad 1</span></a> Ad primum ergo
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477 dicendum quod sub sole dicuntur esse ea quae secundum motum solis
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478 generantur et corrumpuntur. In quibus omnibus casus invenitur; non
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479 ita quod omnia quae in eis fiunt, sint casualia; sed quia in
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480 quolibet eorum aliquid casuale inveniri potest. Et hoc ipsum quod
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481 aliquid casuale invenitur in huiusmodi rebus, demonstrat ea
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482 alicuius gubernationi esse subiecta. Nisi enim huiusmodi
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483 corruptibilia ab aliquo superiori gubernarentur, nihil intenderent,
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484 maxime quae non cognoscunt, et sic non eveniret in eis aliquid
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485 praeter intentionem, quod facit rationem casus. Unde ad ostendendum
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486 quod casualia secundum ordinem alicuius superioris causae
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487 proveniunt, non dicit simpliciter quod vidit casum esse in omnibus,
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488 sed dicit tempus et casum; quia scilicet secundum aliquem ordinem
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489 temporis, casuales defectus inveniuntur in his rebus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p9">
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490 <b>Reply to Objection 2:</b> Government implies a certain change effected by the governor in the things governed. Now every movement is the act of a movable
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491 thing, caused by the moving principle, as is laid down Phys. iii, 3. And every act is proportionate to that of which it is
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492 an act. Consequently, various movable things must be moved variously, even as regards movement by one and the same mover.
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493 Thus by the one art of the Divine governor, various things are variously governed
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494 according to their variety. Some, according to their nature, act of themselves, having dominion over their actions; and these
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495 are governed by God, not only in this, that they are moved by God Himself, Who works in them interiorly; but also in this,
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496 that they are induced by Him to do good and to fly from evil, by precepts and prohibitions, rewards and punishments. But irrational
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497 creatures which do not act but are acted upon, are not thus governed by God. Hence, when the Apostle says that "God
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498 hath no care for oxen," he does not wholly withdraw them from the Divine government, but only as regards the way in which
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499 rational creatures are governed.
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500 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 5 ad 2"><a name="32730" shape="rect"><span class="ref">[32730] Iª q. 103 a. 5 ad 2</span></a> Ad secundum
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501 dicendum quod gubernatio est quaedam mutatio gubernatorum a
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502 gubernante. Omnis autem motus est actus mobilis a movente, ut
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503 dicitur in III Physic. Omnis autem actus proportionatur ei cuius
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504 est actus. Et sic oportet quod diversa mobilia diversimode
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505 moveantur, etiam secundum motionem unius motoris. Sic igitur
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506 secundum unam artem Dei gubernantis, res diversimode gubernantur,
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507 secundum earum diversitatem. Quaedam enim secundum suam naturam
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508 sunt per se agentia, tanquam habentia dominium sui actus, et ista
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509 gubernantur a Deo non solum per hoc quod moventur ab ipso Deo in
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510 eis interius operante, sed etiam per hoc quod ab eo inducuntur ad
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511 bonum et retrahuntur a malo per praecepta et prohibitiones, praemia
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512 et poenas. Hoc autem modo non gubernantur a Deo creaturae
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513 irrationales, quae tantum aguntur, et non agunt. Cum ergo apostolus
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514 dicit quod Deo non est cura de bobus, non totaliter subtrahit boves
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515 a cura gubernationis divinae; sed solum quantum ad modum qui
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516 proprie competit rationali creaturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p10">
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517 <b>Reply to Objection 3:</b> The rational creature governs itself by its intellect and will, both of which require to be governed and perfected by the
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518 Divine intellect and will. Therefore above the government whereby the rational creature governs itself as master of its own
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519 act, it requires to be governed by God.
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520 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 5 ad 3"><a name="32731" shape="rect"><span class="ref">[32731] Iª q. 103 a. 5 ad 3</span></a> Ad tertium
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521 dicendum quod creatura rationalis gubernat seipsam per intellectum
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522 et voluntatem, quorum utrumque indiget regi et perfici ab
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523 intellectu et voluntate Dei. Et ideo supra gubernationem qua
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524 creatura rationalis gubernat seipsam tanquam domina sui actus,
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525 indiget gubernari a Deo.</p></div></div></div><div id="FP_Q103_A6" class="div4"><h4 id="FP_Q103_A6-p0.1">Q. 103. A. 6. Whether all things are immediately governed by God?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p2">
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526 <b>Objection 1:</b> It would seem that all things are governed by God immediately. For Gregory of Nyssa (Nemesius, De Nat. Hom.) reproves the
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527 opinion of Plato who divides providence into three parts. The first he ascribes to the supreme god, who watches over heavenly
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528 things and all universals; the second providence he attributes to the secondary deities, who go the round of the heavens to
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529 watch over generation and corruption; while he ascribes a third providence to certain
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530 spirits who are guardians on earth of human actions. Therefore it seems that all things are immediately governed by God.
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531 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 6 arg. 1"><a name="32732" shape="rect"><span class="ref">[32732] Iª q. 103 a. 6 arg. 1</span></a> Ad sextum sic
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532 proceditur. Videtur quod omnia immediate gubernentur a Deo.
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533 Gregorius enim Nyssenus reprehendit opinionem Platonis, qui divisit
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534 providentiam in tria, primam quidem primi Dei, qui providet rebus
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535 caelestibus, et universalibus omnibus; secundam vero providentiam
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536 esse dixit secundorum deorum, qui caelum circumeunt, scilicet
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537 respectu eorum quae sunt in generatione et corruptione; tertiam
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538 vero providentiam dixit quorundam Daemonum, qui sunt custodes circa
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539 terram humanarum actionum. Ergo videtur quod omnia immediate a Deo
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540 gubernentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p3">
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541 <b>Objection 2:</b> Further, it is better that a thing be done by one, if possible, than by many, as the Philosopher says (Phys. viii, 6). But
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542 God can by Himself govern all things without any intermediary cause. Therefore it seems that He governs all things immediately.
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543 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 6 arg. 2"><a name="32733" shape="rect"><span class="ref">[32733] Iª q. 103 a. 6 arg. 2</span></a> Praeterea,
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544 melius est aliquid fieri per unum quam per multa, si sit possibile,
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545 ut dicitur in VIII Physic. Sed Deus potest per seipsum absque
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546 mediis causis omnia gubernare. Ergo videtur quod omnia immediate
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547 gubernet.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p4">
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548 <b>Objection 3:</b> Further, in God nothing is defective or imperfect. But it seems to be imperfect in a ruler to govern by means of others;
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549 thus an earthly king, by reason of his not being able to do everything himself, and because he cannot be everywhere at the
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550 same time, requires to govern by means of ministers. Therefore God governs all things immediately.
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551 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 6 arg. 3"><a name="32734" shape="rect"><span class="ref">[32734] Iª q. 103 a. 6 arg. 3</span></a> Praeterea,
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552 nihil in Deo est deficiens et imperfectum. Sed ad defectum
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553 gubernatoris pertinere videtur quod mediantibus aliquibus gubernet,
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554 sicut rex terrenus, quia non sufficit ad omnia agenda, nec ubique
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555 est praesens in suo regno, propter hoc oportet quod habeat suae
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556 gubernationis ministros. Ergo Deus immediate omnia gubernat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p5">
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557 <b>On the contrary,</b> Augustine says (De Trin. iii, 4): "As the lower and grosser bodies are ruled in a certain orderly way by bodies of greater
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558 subtlety and power; so all bodies are ruled by the rational spirit of life; and the sinful and unfaithful spirit is ruled
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559 by the good and just spirit of life; and this spirit by God Himself."
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560 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 6 s. c."><a name="32735" shape="rect"><span class="ref">[32735] Iª q. 103 a. 6 s. c.</span></a> Sed contra est
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561 quod Augustinus dicit, in III de Trin., <i>quemadmodum corpora
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562 crassiora et inferiora per subtiliora et potentiora quodam ordine
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563 reguntur; ita omnia corpora per spiritum vitae rationalem, et
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564 spiritus vitae rationalis desertor atque peccator per spiritum
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565 vitae rationalem pium et iustum, et ille per ipsum Deum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q103_A6-p6">
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566 <b>I answer that,</b> In government there are two things to be considered; the design of government, which is providence itself; and the execution
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567 of the design. As to the design of government, God governs all things immediately; whereas in its execution, He governs some
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568 things by means of others.
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569 </p><p id="FP_Q103_A6-p7"> The reason of this is that as God is the very essence of goodness, so everything must be attributed to God in its highest
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570 degree of goodness. Now the highest degree of goodness in any practical order, design or knowledge (and such is the design
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571 of government) consists in knowing the individuals acted upon; as the best physician is not the one who can only give his
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572 attention to general principles, but who can consider the least details; and so on in other things. Therefore we
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573 must say that God has the design of the government of all things, even of the very least.
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574 </p><p id="FP_Q103_A6-p8"> But since things which are governed should be brought to perfection by government, this government will be so much the better
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575 in the degree the things governed are brought to perfection. Now it is a greater perfection for a thing to be good in itself
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576 and also the cause of goodness in others, than only to be good in itself. Therefore God so governs things that He makes some
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577 of them to be causes of others in government; as a master, who not only imparts knowledge to his pupils,
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578 but gives also the faculty of teaching others.
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579 </p></div></div><div class="lat"><p class="latin" title="I q. 103 a. 6 co."><a name="32736" shape="rect"><span class="ref">[32736] Iª q. 103 a. 6 co.</span></a> Respondeo dicendum
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580 quod in gubernatione duo sunt consideranda, scilicet ratio
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581 gubernationis, quae est ipsa providentia; et executio. Quantum
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582 igitur ad rationem gubernationis pertinet, Deus immediate omnia
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583 gubernat, quantum autem pertinet ad executionem gubernationis, Deus
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584 gubernat quaedam mediantibus aliis. Cuius ratio est quia, cum Deus
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585 sit ipsa essentia bonitatis, unumquodque attribuendum est Deo
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586 secundum sui optimum. Optimum autem in omni genere vel ratione vel
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587 cognitione practica, qualis est ratio gubernationis, in hoc
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588 consistit, quod particularia cognoscantur, in quibus est actus,
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589 sicut optimus medicus est, non qui considerat sola universalia, sed
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590 qui potest etiam considerare minima particularium; et idem patet in
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591 ceteris. Unde oportet dicere quod Deus omnium etiam minimorum
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592 particularium rationem gubernationis habeat. Sed cum per
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593 gubernationem res quae gubernantur sint ad perfectionem
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594 perducendae; tanto erit melior gubernatio, quanto maior perfectio a
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595 gubernante rebus gubernatis communicatur. Maior autem perfectio est
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596 quod aliquid in se sit bonum, et etiam sit aliis causa bonitatis,
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597 quam si esset solummodo in se bonum. Et ideo sic Deus gubernat res,
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598 ut quasdam aliarum in gubernando causas instituat, sicut si aliquis
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599 magister discipulos suos non solum scientes faceret, sed etiam
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600 aliorum doctores.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p9">
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601 <b>Reply to Objection 1:</b> Plato's opinion is to be rejected, because he held that God did not govern all things immediately, even in the design of
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602 government; this is clear from the fact that he divided providence, which is the design of government, into three parts.
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603 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 6 ad 1"><a name="32737" shape="rect"><span class="ref">[32737] Iª q. 103 a. 6 ad 1</span></a> Ad primum ergo
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604 dicendum quod opinio Platonis reprehenditur, quia etiam quantum ad
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605 rationem gubernationis, posuit Deum non immediate omnia gubernare.
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606 Quod patet per hoc, quod divisit in tria providentiam, quae est
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607 ratio gubernationis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p10">
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608 <b>Reply to Objection 2:</b> If God governed alone, things would be deprived of the perfection of causality. Wherefore all that is effected by many would
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609 not be accomplished by one.
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610 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 6 ad 2"><a name="32738" shape="rect"><span class="ref">[32738] Iª q. 103 a. 6 ad 2</span></a> Ad secundum
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611 dicendum quod, si solus Deus gubernaret, subtraheretur perfectio
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612 causalis a rebus. Unde non totum fieret per unum, quod fit per
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613 multa.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p11">
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614 <b>Reply to Objection 3:</b> That an earthly king should have ministers to execute his laws is a sign not only of his being imperfect, but also of his
|
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615 dignity; because by the ordering of ministers the kingly power is brought into greater evidence.
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616 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 6 ad 3"><a name="32739" shape="rect"><span class="ref">[32739] Iª q. 103 a. 6 ad 3</span></a> Ad tertium
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617 dicendum quod non solum pertinet ad imperfectionem regis terreni
|
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618 quod executores habeat suae gubernationis, sed etiam ad regis
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619 dignitatem, quia ex ordine ministrorum potestas regia praeclarior
|
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620 redditur.</p></div></div></div><div id="FP_Q103_A7" class="div4"><h4 id="FP_Q103_A7-p0.1">Q. 103. A. 7. Whether anything can happen outside the order of the Divine government?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p2">
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621 <b>Objection 1:</b> It would seem possible that something may occur outside the order of the Divine government. For Boethius says (De Consol.
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622 iii) that "God disposes all for good." Therefore, if nothing happens outside the order of the Divine government, it would
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623 follow that no evil exists.
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624 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 7 arg. 1"><a name="32740" shape="rect"><span class="ref">[32740] Iª q. 103 a. 7 arg. 1</span></a> Ad septimum sic
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625 proceditur. Videtur quod aliquid praeter ordinem divinae
|
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626 gubernationis contingere possit. Dicit enim Boetius, in III de
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627 Consol., quod <i>Deus per bonum cuncta disponit</i>. Si ergo nihil
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628 in rebus contingit praeter ordinem divinae gubernationis,
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629 sequeretur quod nihil esset malum in rebus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p3">
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630 <b>Objection 2:</b> Further, nothing that is in accordance with the pre-ordination of a ruler occurs by chance. Therefore, if nothing occurs
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631 outside the order of the Divine government, it follows that there is nothing fortuitous and casual.
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632 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 7 arg. 2"><a name="32741" shape="rect"><span class="ref">[32741] Iª q. 103 a. 7 arg. 2</span></a> Praeterea,
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633 nihil est casuale quod evenit secundum praeordinationem alicuius
|
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634 gubernantis. Si igitur nihil accidit in rebus praeter ordinem
|
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635 gubernationis divinae, sequitur quod nihil in rebus sit fortuitum
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636 et casuale.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p4">
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637 <b>Objection 3:</b> Further, the order of Divine Providence is certain and unchangeable; because it is in accordance with the eternal design.
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638 Therefore, if nothing happens outside the order of the Divine government, it follows that all things happen by necessity,
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639 and nothing is contingent; which is false. Therefore it is possible for something to occur outside the order of the Divine
|
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640 government.
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641 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 7 arg. 3"><a name="32742" shape="rect"><span class="ref">[32742] Iª q. 103 a. 7 arg. 3</span></a> Praeterea, ordo
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642 divinae gubernationis est certus et immutabilis, quia est secundum
|
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643 rationem aeternam. Si igitur nihil possit contingere in rebus
|
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644 praeter ordinem divinae gubernationis, sequitur quod omnia ex
|
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645 necessitate eveniant, et nihil sit in rebus contingens, quod est
|
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646 inconveniens. Potest igitur in rebus aliquid contingere praeter
|
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647 ordinem gubernationis divinae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p5">
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648 <b>On the contrary,</b> It is written (
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649 <a class="scripRef" id="FP_Q103_A7-p5.1" href="./asv.html#Esth.13.9" target="asv">Esther 13:9</a>): "O Lord, Lord, almighty King, all things are in Thy power, and there is none that can resist Thy will."
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650 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 7 s. c."><a name="32743" shape="rect"><span class="ref">[32743] Iª q. 103 a. 7 s. c.</span></a> Sed contra est
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651 quod dicitur Esther XIII, <i>domine Deus, rex omnipotens, in
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652 ditione tua cuncta sunt posita, et non est qui possit resistere
|
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653 tuae voluntati</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p6">
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|
654 <b>I answer that,</b> It is possible for an effect to result outside the order of some particular cause; but not outside the order of the universal
|
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655 cause. The reason of this is that no effect results outside the order of a particular cause, except through some other impeding
|
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656 cause; which other cause must itself be reduced to the first universal cause; as indigestion may occur outside the order of
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657 the nutritive power by some such impediment as the coarseness of the food, which
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658 again is to be ascribed to some other cause, and so on till we come to the first universal cause. Therefore as God is the
|
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659 first universal cause, not of one genus only, but of all being in general, it is impossible for anything to occur outside
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660 the order of the Divine government; but from the very fact that from one point of view something seems to evade the order
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661 of Divine providence considered in regard to one particular cause, it must necessarily come back to that order as regards
|
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|
662 some other
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663 cause.
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664 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 7 co."><a name="32744" shape="rect"><span class="ref">[32744] Iª q. 103 a. 7 co.</span></a> Respondeo dicendum
|
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|
665 quod praeter ordinem alicuius particularis causae, aliquis effectus
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666 evenire potest; non autem praeter ordinem causae universalis. Cuius
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667 ratio est, quia praeter ordinem particularis causae nihil provenit
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|
668 nisi ex aliqua alia causa impediente, quam quidem causam necesse
|
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669 est reducere in primam causam universalem, sicut indigestio
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|
670 contingit praeter ordinem virtutis nutritivae, ex aliquo
|
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671 impedimento, puta ex grossitie cibi, quam necesse est reducere in
|
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672 aliquam aliam causam, et sic usque ad causam primam universalem.
|
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673 Cum igitur Deus sit prima causa universalis non unius generis
|
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674 tantum, sed universaliter totius entis; impossibile est quod
|
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|
675 aliquid contingat praeter ordinem divinae gubernationis, sed ex hoc
|
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|
676 ipso quod aliquid ex una parte videtur exire ab ordine divinae
|
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|
677 providentiae qui consideratur secundum aliquam particularem causam,
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|
678 necesse est quod in eundem ordinem relabatur secundum aliam
|
|
|
679 causam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p7">
|
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|
680 <b>Reply to Objection 1:</b> There is nothing wholly evil in the world, for evil is ever founded on good, as shown above (
|
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|
681 <a href="FP_vi.html#FP_Q48_A3" id="FP_Q103_A7-p7.1" shape="rect">Q[48], A[3]</a>). Therefore something is said to be evil through its escaping from the order of some particular good. If it wholly escaped
|
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682 from the order of the Divine government, it would wholly cease to exist.
|
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683 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 7 ad 1"><a name="32745" shape="rect"><span class="ref">[32745] Iª q. 103 a. 7 ad 1</span></a> Ad primum ergo
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|
684 dicendum quod nihil invenitur in mundo quod sit totaliter malum,
|
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685 quia malum semper fundatur in bono, ut supra ostensum est. Et ideo
|
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|
686 res aliqua dicitur mala, per hoc quod exit ab ordine alicuius
|
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|
687 particularis boni. Si autem totaliter exiret ab ordine
|
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|
688 gubernationis divinae, totaliter nihil esset.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p8">
|
|
|
689 <b>Reply to Objection 2:</b> Things are said to be fortuitous as regards some particular cause from the order of which they escape. But as to the order
|
|
|
690 of Divine providence, "nothing in the world happens by chance," as Augustine declares (QQ. 83, qu. 24).
|
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|
691 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 7 ad 2"><a name="32746" shape="rect"><span class="ref">[32746] Iª q. 103 a. 7 ad 2</span></a> Ad secundum
|
|
|
692 dicendum quod aliqua dicuntur esse casualia in rebus, per ordinem
|
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|
693 ad causas particulares, extra quarum ordinem fiunt. Sed quantum ad
|
|
|
694 divinam providentiam pertinet, nihil fit casu in mundo, ut
|
|
|
695 Augustinus dicit in libro octoginta trium quaest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p9">
|
|
|
696 <b>Reply to Objection 3:</b> Certain effects are said to be contingent as compared to their proximate causes, which may fail in their effects; and not
|
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697 as though anything could happen entirely outside the order of Divine government. The very fact that something occurs outside
|
|
|
698 the order of some proximate cause, is owing to some other cause, itself subject to the Divine government.
|
|
|
699 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 7 ad 3"><a name="32747" shape="rect"><span class="ref">[32747] Iª q. 103 a. 7 ad 3</span></a> Ad tertium
|
|
|
700 dicendum quod dicuntur aliqui effectus contingentes, per
|
|
|
701 comparationem ad proximas causas, quae in suis effectibus deficere
|
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702 possunt, non propter hoc quod aliquid fieri possit extra totum
|
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|
703 ordinem gubernationis divinae. Quia hoc ipsum quod aliquid
|
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|
704 contingit praeter ordinem causae proximae, est ex aliqua causa
|
|
|
705 subiecta gubernationi divinae.</p></div></div></div><div id="FP_Q103_A8" class="div4"><h4 id="FP_Q103_A8-p0.1">Q. 103. A. 8. Whether anything can resist the order of the Divine government?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A8-p2">
|
|
|
706 <b>Objection 1:</b> It would seem possible that some resistance can be made to the order of the Divine government. For it is written (
|
|
|
707 <a class="scripRef" id="FP_Q103_A8-p2.1" href="./asv.html#Isa.3.8" target="asv">Is. 3:8</a>): "Their tongue and their devices are against the Lord."
|
|
|
708 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 8 arg. 1"><a name="32748" shape="rect"><span class="ref">[32748] Iª q. 103 a. 8 arg. 1</span></a> Ad octavum sic
|
|
|
709 proceditur. Videtur quod aliquid possit reniti contra ordinem
|
|
|
710 gubernationis divinae. Dicitur enim Isaiae III, <i>lingua eorum et
|
|
|
711 adinventiones eorum contra dominum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A8-p3">
|
|
|
712 <b>Objection 2:</b> Further, a king does not justly punish those who do not rebel against his commands. Therefore if no one rebelled against
|
|
|
713 God's commands, no one would be justly punished by God.
|
|
|
714 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 8 arg. 2"><a name="32749" shape="rect"><span class="ref">[32749] Iª q. 103 a. 8 arg. 2</span></a> Praeterea,
|
|
|
715 nullus rex iuste punit eos qui eius ordinationi non repugnant. Si
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|
|
716 igitur nihil contraniteretur divinae ordinationi, nullus iuste
|
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|
717 puniretur a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A8-p4">
|
|
|
718 <b>Objection 3:</b> Further, everything is subject to the order of the Divine government. But some things oppose others. Therefore some things
|
|
|
719 rebel against the order of the Divine government.
|
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|
720 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 8 arg. 3"><a name="32750" shape="rect"><span class="ref">[32750] Iª q. 103 a. 8 arg. 3</span></a> Praeterea,
|
|
|
721 quaelibet res est subiecta ordini divinae gubernationis. Sed una
|
|
|
722 res ab alia impugnatur. Ergo aliqua sunt quae contranituntur
|
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723 divinae gubernationi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A8-p5">
|
|
|
724 <b>On the contrary,</b> Boethius says (De Consol. iii): "There is nothing that can desire or is able to resist this sovereign good. It is this sovereign
|
|
|
725 good therefore that ruleth all mightily and ordereth all sweetly," as is said (
|
|
|
726 <a class="scripRef" id="FP_Q103_A8-p5.1" href="./asv.html#Wis.8" target="asv">Wis. 8</a>) of Divine wisdom.
|
|
|
727 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 8 s. c."><a name="32751" shape="rect"><span class="ref">[32751] Iª q. 103 a. 8 s. c.</span></a> Sed contra est
|
|
|
728 quod dicit Boetius, in III de Consol., <i>non est aliquid quod
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729 summo huic bono vel velit vel possit obsistere. Est igitur summum
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730 bonum quod regit cuncta fortiter, suaviterque disponit</i>; ut
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731 dicitur Sap. VIII, de divina sapientia.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q103_A8-p6">
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|
732 <b>I answer that,</b> We may consider the order of Divine providence in two ways: in general, inasmuch as it proceeds from the governing cause
|
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733 of all; and in particular, inasmuch as it proceeds from some particular cause which executes the order of the Divine government.
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|
734 </p><p id="FP_Q103_A8-p7"> Considered in the first way, nothing can resist the order of the Divine government. This can be proved in two ways: firstly
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735 from the fact that the order of the Divine government is wholly directed to good, and everything by its own operation and
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736 effort tends to good only, "for no one acts intending evil," as Dionysius says (Div. Nom. iv): secondly from the fact that,
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737 as we have said above (A[1], ad 3; A[5], ad 2), every inclination of anything, whether natural or voluntary, is
|
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738 nothing but a kind of impression from the first mover; as the inclination of the arrow towards a fixed point is nothing but
|
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739 an impulse received from the archer. Wherefore every agent, whether natural or free, attains to its divinely appointed end,
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740 as though of its own accord. For this reason God is said "to order all things sweetly."
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741 </p></div></div><div class="lat"><p class="latin" title="I q. 103 a. 8 co."><a name="32752" shape="rect"><span class="ref">[32752] Iª q. 103 a. 8 co.</span></a> Respondeo dicendum
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742 quod ordo divinae providentiae dupliciter potest considerari, uno
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743 modo in generali, secundum scilicet quod progreditur a causa
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744 gubernativa totius; alio modo in speciali, secundum scilicet quod
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745 progreditur ex aliqua causa particulari, quae est executiva divinae
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746 gubernationis. Primo igitur modo, nihil contranititur ordini
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747 divinae gubernationis. Quod ex duobus patet. Primo quidem, ex hoc
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748 quod ordo divinae gubernationis totaliter in bonum tendit, et
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749 unaquaeque res in sua operatione et conatu non tendit nisi ad
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750 bonum, nullus enim respiciens ad malum operatur, ut Dionysius
|
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751 dicit. Alio modo apparet idem ex hoc quod, sicut supra dictum est,
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752 omnis inclinatio alicuius rei vel naturalis vel voluntaria, nihil
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753 est aliud quam quaedam impressio a primo movente, sicut inclinatio
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754 sagittae ad signum determinatum, nihil aliud est quam quaedam
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755 impressio a sagittante. Unde omnia quae agunt vel naturaliter vel
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756 voluntarie, quasi propria sponte perveniunt in id ad quod divinitus
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757 ordinantur. Et ideo dicitur Deus omnia disponere suaviter.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A8-p8">
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758 <b>Reply to Objection 1:</b> Some are said to think or speak, or act against God: not that they entirely resist the order of the Divine government; for
|
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759 even the sinner intends the attainment of a certain good: but because they resist some particular good, which belongs to their
|
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760 nature or state. Therefore they are justly punished by God.
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761 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 8 ad 1"><a name="32753" shape="rect"><span class="ref">[32753] Iª q. 103 a. 8 ad 1</span></a> Ad primum ergo
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762 dicendum quod dicuntur aliqui vel cogitare vel loqui vel agere
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763 contra Deum, non quia totaliter renitantur ordini divinae
|
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764 gubernationis, quia etiam peccantes intendunt aliquod bonum, sed
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765 quia contranituntur cuidam determinato bono, quod est eis
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766 conveniens secundum suam naturam aut statum. Et ideo puniuntur
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767 iuste a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A8-p9"> <b>Reply to Objection 2:</b> is clear from the above.</p></div><div class="lat"><p class="latin" title="I q. 103 a. 8 ad 2"><a name="32754" shape="rect"><span class="ref">[32754] Iª q. 103 a. 8 ad 2</span></a> Et per hoc patet
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768 solutio ad secundum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A8-p10">
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769 <b>Reply to Objection 3:</b> From the fact that one thing opposes another, it follows that some one thing can resist the order of a particular cause;
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770 but not that order which depends on the universal cause of all things.
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771 </p></div><div class="lat"><p class="latin" title="I q. 103 a. 8 ad 3"><a name="32755" shape="rect"><span class="ref">[32755] Iª q. 103 a. 8 ad 3</span></a> Ad tertium
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|
772 dicendum quod ex hoc quod una res alteri contrapugnat, ostenditur
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|
773 quod aliquid reniti potest ordini qui est ex aliqua causa
|
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|
774 particulari, non autem ordini qui dependet a causa universali
|
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|
775 totius.</p></div></div></div></div>
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776 <div id="FP_Q104" class="div3">
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777 <h3 id="FP_Q104-p0.1">Q. 104. THE SPECIAL EFFECTS OF THE DIVINE GOVERNMENT (FOUR ARTICLES)</h3>
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778 <div><div class="bilingual"><div class="eng"><div class="div4">
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779 <p id="FP_Q104-p2"> We next consider the effects of the Divine government in particular; concerning which four points of inquiry arise:</p><p id="FP_Q104-p3"><a href="#FP_Q104_A1"> (1) Whether creatures need to be kept in existence by God?</a></p><p id="FP_Q104-p4"><a href="#FP_Q104_A2"> (2) Whether they are immediately preserved by God?</a></p><p id="FP_Q104-p5"><a href="#FP_Q104_A3"> (3) Whether God can reduce anything to nothingness?</a></p><p id="FP_Q104-p6"><a href="#FP_Q104_A4"> (4) Whether anything is reduced to nothingness?</a></p>
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780 </div></div><div class="lat"><p class="latin" title="I q. 104 pr."><a name="32756" shape="rect"><span class="ref">[32756]
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781 Iª q. 104 pr.</span></a> Deinde considerandum est de
|
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782 effectibus divinae gubernationis in speciali. Et circa hoc
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783 quaeruntur quatuor. Primo, utrum creaturae indigeant ut
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784 conserventur in esse a Deo. Secundo, utrum conserventur a Deo
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785 immediate. Tertio, utrum Deus possit aliquid redigere in nihilum.
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786 Quarto, utrum aliquid in nihilum redigatur.</p></div></div></div>
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787 <div id="FP_Q104_A1" class="div4"><h4 id="FP_Q104_A1-p0.1">Q. 104. A. 1. Whether creatures need to be kept in being by God?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p2">
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788 <b>Objection 1:</b> It would seem that creatures do not need to be kept in being by God. For what cannot not-be, does not need to be kept in
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789 being; just as that which cannot depart, does not need to be kept from departing. But some creatures by their very nature
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790 cannot not-be. Therefore not all creatures need to be kept in being by God. The middle proposition is proved thus. That which
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791 is included in the nature of a thing is necessarily in that thing, and its contrary cannot be
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792 in it; thus a multiple of two must necessarily be even, and cannot possibly be an odd number. Now form brings being with itself,
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793 because everything is actually in being, so far as it has form. But some creatures are subsistent forms, as we have said of
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|
794 the angels (
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795 <a href="FP_vii.html#FP_Q50_A2" id="FP_Q104_A1-p2.1" shape="rect">Q[50], AA[2]</a>,5): and thus to be is in them of themselves. The same reasoning applies to those creatures whose matter is in potentiality
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796 to one form only, as above explained of heavenly bodies (
|
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|
797 <a href="FP_viii.html#FP_Q66_A2" id="FP_Q104_A1-p2.2" shape="rect">Q[66], A[2]</a>). Therefore such creatures as these have in their nature to be necessarily, and cannot not-be; for there can be no potentiality
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798 to not-being, either in the form which has being of itself, or in matter existing under a form which it cannot lose, since
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799 it is not in potentiality to any other form.
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800 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 1 arg. 1"><a name="32757" shape="rect"><span class="ref">[32757] Iª q. 104 a. 1 arg. 1</span></a> Ad primum sic
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801 proceditur. Videtur quod creaturae non indigeant ut a Deo
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802 conserventur in esse. Quod enim non potest non esse, non indiget ut
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803 conservetur in esse, sicut quod non potest abscedere, non indiget
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804 ut conservetur ne abscedat. Sed quaedam creaturae sunt quae
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805 secundum sui naturam non possunt non esse. Ergo non omnes creaturae
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806 indigent ut a Deo conserventur in esse. Probatio mediae. Quod per
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807 se inest alicui, necesse est ei inesse, et oppositum eius
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|
808 impossibile est ei inesse, sicut necessarium est binarium esse
|
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|
809 parem, et impossibile est eum esse imparem. Esse autem per se
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810 consequitur ad formam, quia unumquodque secundum hoc est ens actu,
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811 quod habet formam. Quaedam autem creaturae sunt, quae sunt formae
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812 quaedam subsistentes, sicut de Angelis dictum est; et sic per se
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813 inest eis esse. Et eadem ratio est de illis quorum materia non est
|
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|
814 in potentia nisi ad unam formam, sicut supra dictum est de
|
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|
815 corporibus caelestibus. Huiusmodi ergo creaturae secundum suam
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816 naturam ex necessitate sunt, et non possunt non esse, potentia enim
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817 ad non esse non potest fundari neque in forma, quam per se sequitur
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818 esse; neque in materia existente sub forma quam non potest
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819 amittere, cum non sit in potentia ad aliam formam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p3">
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|
820 <b>Objection 2:</b> Further, God is more powerful than any created agent. But a created agent, even after ceasing to act, can cause its effect
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821 to be preserved in being; thus the house continues to stand after the builder has ceased to build; and water remains hot for
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822 some time after the fire has ceased to heat. Much more, therefore, can God cause His creature to be kept in being, after He
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823 has ceased to create it.
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|
824 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 1 arg. 2"><a name="32758" shape="rect"><span class="ref">[32758] Iª q. 104 a. 1 arg. 2</span></a> Praeterea, Deus
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|
|
825 est potentior quolibet creato agente. Sed aliquod creatum agens
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826 potest communicare suo effectui ut conservetur in esse, etiam eius
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|
827 operatione cessante, sicut cessante actione aedificatoris, remanet
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|
828 domus; et cessante actione ignis, remanet aqua calefacta per
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829 aliquod tempus. Ergo multo magis Deus potest suae creaturae
|
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830 conferre quod conservetur in esse, sua operatione cessante.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p4">
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|
831 <b>Objection 3:</b> Further, nothing violent can occur, except there be some active cause thereof. But tendency to not-being is unnatural and
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832 violent to any creature, since all creatures naturally desire to be. Therefore no creature can tend to not-being, except through
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833 some active cause of corruption. Now there are creatures of such a nature that nothing can cause them to corrupt; such are
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834 spiritual substances and heavenly bodies. Therefore such creatures cannot tend to
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835 not-being, even if God were to withdraw His action.
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836 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 1 arg. 3"><a name="32759" shape="rect"><span class="ref">[32759] Iª q. 104 a. 1 arg. 3</span></a> Praeterea,
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837 nullum violentum potest contingere absque aliqua causa agente. Sed
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838 tendere ad non esse est innaturale et violentum cuilibet creaturae,
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839 quia quaelibet creatura naturaliter appetit esse. Ergo nulla
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840 creatura potest tendere in non esse, nisi aliquo agente ad
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841 corruptionem. Sed quaedam sunt ad quorum corruptionem nihil agere
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842 potest; sicut spirituales substantiae, et corpora caelestia. Ergo
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843 huiusmodi creaturae non possunt tendere in non esse, etiam Dei
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844 operatione cessante.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p5">
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845 <b>Objection 4:</b> Further, if God keeps creatures in being, this is done by some action. Now every action of an agent, if that action be efficacious,
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846 produces something in the effect. Therefore the preserving power of God must produce something in the creature. But this is
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847 not so; because this action does not give being to the creature, since being is not given to that which already is: nor does
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848 it add anything new to the creature; because either God would not keep the creature
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849 in being continually, or He would be continually adding something new to the creature; either of which is unreasonable. Therefore
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850 creatures are not kept in being by God.
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851 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 1 arg. 4"><a name="32760" shape="rect"><span class="ref">[32760] Iª q. 104 a. 1 arg. 4</span></a> Praeterea, si
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852 Deus conservat res in esse, hoc erit per aliquam actionem. Per
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853 quamlibet autem actionem agentis, si sit efficax, aliquid fit in
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854 effectu. Oportet igitur quod per actionem Dei conservantis aliquid
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855 fiat in creatura. Sed hoc non videtur. Non enim per huiusmodi
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856 actionem fit ipsum esse creaturae, quia quod iam est, non fit.
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857 Neque iterum aliquid aliud superadditum, quia vel non continue Deus
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858 conservaret creaturam in esse, vel continue aliquid adderetur
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859 creaturae, quod est inconveniens. Non igitur creaturae conservantur
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860 in esse a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p6">
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861 <b>On the contrary,</b> It is written (
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862 <a class="scripRef" id="FP_Q104_A1-p6.1" href="./asv.html#Heb.1.3" target="asv">Heb. 1:3</a>): "Upholding all things by the word of His power."
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863 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 1 s. c."><a name="32761" shape="rect"><span class="ref">[32761] Iª q. 104 a. 1 s. c.</span></a> Sed contra est
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864 quod dicitur Heb. I, <i>portans omnia verbo virtutis suae</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q104_A1-p7">
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865 <b>I answer that,</b> Both reason and faith bind us to say that creatures are kept in being by God. To make this clear, we must consider that a
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866 thing is preserved by another in two ways. First, indirectly, and accidentally; thus a person is said to preserve anything
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867 by removing the cause of its corruption, as a man may be said to preserve a child, whom he guards from falling into the fire.
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868 In this way God preserves some things, but not all, for there are some things of such a
|
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869 nature that nothing can corrupt them, so that it is not necessary to keep them from corruption. Secondly, a thing is said
|
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870 to preserve another 'per se' and directly, namely, when what is preserved depends on the preserver in such a way that it cannot
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871 exist without it. In this manner all creatures need to be preserved by God. For the being of every creature depends on God,
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872 so that not for a moment could it subsist, but would fall into nothingness were it not kept in being by the operation of the
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873 Divine power, as Gregory says (Moral. xvi).
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874 </p><p id="FP_Q104_A1-p8"> This is made clear as follows: Every effect depends on its cause, so far as it is its cause. But we must observe that an
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875 agent may be the cause of the "becoming" of its effect, but not directly of its "being." This may be seen both in artificial
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876 and in natural beings: for the builder causes the house in its "becoming," but he is not the direct cause of its "being."
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877 For it is clear that the "being" of the house is a result of its form, which consists in the putting together and
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878 arrangement of the materials, and results from the natural qualities of certain things. Thus a cook dresses the food by applying
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879 the natural activity of fire; thus a builder constructs a house, by making use of cement, stones, and wood which are able
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880 to be put together in a certain order and to preserve it. Therefore the "being" of a house depends on the nature of these
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881 materials, just as its "becoming" depends on the action of the builder. The same principle applies to natural things. For
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882 if
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883 an agent is not the cause of a form as such, neither will it be directly the cause of "being" which results from that form;
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884 but it will be the cause of the effect, in its "becoming" only.
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885 </p><p id="FP_Q104_A1-p9"> Now it is clear that of two things in the same species one cannot directly cause the other's form as such, since it would
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886 then be the cause of its own form, which is essentially the same as the form of the other; but it can be the cause of this
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887 form for as much as it is in matter---in other words, it may be the cause that "this matter" receives "this form." And this
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888 is to be the cause of "becoming," as when man begets man, and fire causes fire. Thus whenever a natural effect is
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889 such that it has an aptitude to receive from its active cause an impression specifically the same as in that active cause,
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890 then the "becoming" of the effect, but not its "being," depends on the agent.
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891 </p><p id="FP_Q104_A1-p10"> Sometimes, however, the effect has not this aptitude to receive the impression of its cause, in the same way as it exists
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892 in the agent: as may be seen clearly in all agents which do not produce an effect of the same species as themselves: thus
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893 the heavenly bodies cause the generation of inferior bodies which differ from them in species. Such an agent can be the cause
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894 of a form as such, and not merely as existing in this matter, consequently it is not merely the cause of
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895 "becoming" but also the cause of "being."
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896 </p><p id="FP_Q104_A1-p11"> Therefore as the becoming of a thing cannot continue when that action of the agent ceases which causes the "becoming" of
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897 the effect: so neither can the "being" of a thing continue after that action of the agent has ceased, which is the cause of
|
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898 the effect not only in "becoming" but also in "being." This is why hot water retains heat after the cessation of the fire's
|
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899 action; while, on the contrary, the air does not continue to be lit up, even for a moment, when the sun ceases to
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900 act upon it, because water is a matter susceptive of the fire's heat in the same way as it exists in the fire. Wherefore if
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901 it were to be reduced to the perfect form of fire, it would retain that form always; whereas if it has the form of fire imperfectly
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902 and inchoately, the heat will remain for a time only, by reason of the imperfect participation of the principle of heat. On
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903 the other hand, air is not of such a nature as to receive light in the same way as it exists in the sun, which is the
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904 principle of light. Therefore, since it has not root in the air, the light ceases with the action of the sun.
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905 </p><p id="FP_Q104_A1-p12"> Now every creature may be compared to God, as the air is to the sun which enlightens it. For as the sun possesses light by
|
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906 its nature, and as the air is enlightened by sharing the sun's nature; so God alone is Being in virtue of His own Essence,
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907 since His Essence is His existence; whereas every creature has being by participation, so that its essence is not its existence.
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908 Therefore, as Augustine says (Gen. ad lit. iv, 12): "If the ruling power of God were withdrawn from His
|
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909 creatures, their nature would at once cease, and all nature would collapse." In the same work (Gen. ad lit. viii, 12) he says:
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910 "As the air becomes light by the presence of the sun, so is man enlightened by the presence of God, and in His absence returns
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911 at once to darkness."
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912 </p></div></div><div class="lat"><p class="latin" title="I q. 104 a. 1 co."><a name="32762" shape="rect"><span class="ref">[32762] Iª q. 104 a. 1 co.</span></a> Respondeo dicendum
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913 quod necesse est dicere, et secundum fidem et secundum rationem,
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914 quod creaturae conservantur in esse a Deo. Ad cuius evidentiam,
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915 considerandum est quod aliquid conservatur ab altero dupliciter.
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916 Uno modo, indirecte et per accidens, sicut ille dicitur rem
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917 conservare, qui removet corrumpens; puta si aliquis puerum
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918 custodiat ne cadat in ignem, dicitur eum conservare. Et sic etiam
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919 Deus dicitur aliqua conservare, sed non omnia, quia quaedam sunt
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920 quae non habent corrumpentia, quae necesse sit removere ad rei
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921 conservationem. Alio modo dicitur aliquid rem aliquam conservare
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922 per se et directe, inquantum scilicet illud quod conservatur,
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923 dependet a conservante, ut sine eo esse non possit. Et hoc modo
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924 omnes creaturae indigent divina conservatione. Dependet enim esse
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925 cuiuslibet creaturae a Deo, ita quod nec ad momentum subsistere
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926 possent, sed in nihilum redigerentur, nisi operatione divinae
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927 virtutis conservarentur in esse, sicut Gregorius dicit. Et hoc sic
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928 perspici potest. Omnis enim effectus dependet a sua causa, secundum
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929 quod est causa eius. Sed considerandum est quod aliquod agens est
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930 causa sui effectus secundum fieri tantum, et non directe secundum
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931 esse eius. Quod quidem contingit et in artificialibus, et in rebus
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932 naturalibus. Aedificator enim est causa domus quantum ad eius
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933 fieri, non autem directe quantum ad esse eius. Manifestum est enim
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934 quod esse domus consequitur formam eius, forma autem domus est
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935 compositio et ordo, quae quidem forma consequitur naturalem
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936 virtutem quarundam rerum. Sicut enim coquus coquit cibum adhibendo
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937 aliquam virtutem naturalem activam, scilicet ignis; ita aedificator
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938 facit domum adhibendo caementum, lapides et ligna, quae sunt
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939 susceptiva et conservativa talis compositionis et ordinis. Unde
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940 esse domus dependet ex naturis harum rerum, sicut fieri domus
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941 dependet ex actione aedificatoris. Et simili ratione est
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942 considerandum in rebus naturalibus. Quia si aliquod agens non est
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943 causa formae inquantum huiusmodi, non erit per se causa esse quod
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944 consequitur ad talem formam, sed erit causa effectus secundum fieri
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945 tantum. Manifestum est autem quod, si aliqua duo sunt eiusdem
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946 speciei, unum non potest esse per se causa formae alterius,
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947 inquantum est talis forma, quia sic esset causa formae propriae,
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948 cum sit eadem ratio utriusque. Sed potest esse causa huiusmodi
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949 formae secundum quod est in materia, idest quod haec materia
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950 acquirat hanc formam. Et hoc est esse causa secundum fieri; sicut
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951 cum homo generat hominem, et ignis ignem. Et ideo quandocumque
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952 naturalis effectus est natus impressionem agentis recipere secundum
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953 eandem rationem secundum quam est in agente, tunc fieri effectus
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954 dependet ab agente, non autem esse ipsius. Sed aliquando effectus
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955 non est natus recipere impressionem agentis secundum eandem
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956 rationem secundum quam est in agente, sicut patet in omnibus
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957 agentibus quae non agunt simile secundum speciem; sicut caelestia
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958 corpora sunt causa generationis inferiorum corporum dissimilium
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959 secundum speciem. Et tale agens potest esse causa formae secundum
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960 rationem talis formae, et non solum secundum quod acquiritur in hac
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961 materia, et ideo est causa non solum fiendi, sed essendi. Sicut
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962 igitur fieri rei non potest remanere, cessante actione agentis quod
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963 est causa effectus secundum fieri; ita nec esse rei potest
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964 remanere, cessante actione agentis quod est causa effectus non
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965 solum secundum fieri, sed etiam secundum esse. Et haec est ratio
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966 quare aqua calefacta retinet calorem, cessante actione ignis; non
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967 autem remanet aer illuminatus, nec ad momentum, cessante actione
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968 solis. Quia scilicet materia aquae susceptiva est caloris ignis
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969 secundum eandem rationem qua est in igne, unde si perfecte
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970 perducatur ad formam ignis, retinebit calorem semper; si autem
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971 imperfecte participet aliquid de forma ignis secundum quandam
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972 inchoationem, calor non semper remanebit, sed ad tempus, propter
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973 debilem participationem principii caloris. Aer autem nullo modo
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974 natus est recipere lumen secundum eandem rationem secundum quam est
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975 in sole, ut scilicet recipiat formam solis, quae est principium
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976 luminis, et ideo, quia non habet radicem in aere, statim cessat
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977 lumen, cessante actione solis. Sic autem se habet omnis creatura ad
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978 Deum, sicut aer ad solem illuminantem. Sicut enim sol est lucens
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979 per suam naturam, aer autem fit luminosus participando lumen a
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980 sole, non tamen participando naturam solis; ita solus Deus est ens
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981 per essentiam suam, quia eius essentia est suum esse; omnis autem
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|
|
982 creatura est ens participative, non quod sua essentia sit eius
|
|
|
983 esse. Et ideo, ut Augustinus dicit IV super Gen. ad Litt.,
|
|
|
984 <i>virtus Dei ab eis quae creata sunt regendis si cessaret
|
|
|
985 aliquando, simul et illorum cessaret species, omnisque natura
|
|
|
986 concideret</i>. Et in VIII eiusdem libri dicit quod, <i>sicut aer
|
|
|
987 praesente lumine fit lucidus, sic homo, Deo sibi praesente,
|
|
|
988 illuminatur, absente autem, continuo tenebratur</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p13">
|
|
|
989 <b>Reply to Objection 1:</b> "Being" naturally results from the form of a creature, given the influence of the Divine action; just as light results from
|
|
|
990 the diaphanous nature of the air, given the action of the sun. Wherefore the potentiality to not-being in spiritual creatures
|
|
|
991 and heavenly bodies is rather something in God, Who can withdraw His influence, than in the form or matter of those creatures.
|
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|
992 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 1 ad 1"><a name="32763" shape="rect"><span class="ref">[32763] Iª q. 104 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
993 dicendum quod esse per se consequitur formam creaturae, supposito
|
|
|
994 tamen influxu Dei, sicut lumen sequitur diaphanum aeris, supposito
|
|
|
995 influxu solis. Unde potentia ad non esse in spiritualibus creaturis
|
|
|
996 et corporibus caelestibus, magis est in Deo, qui potest subtrahere
|
|
|
997 suum influxum, quam in forma vel in materia talium creaturarum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p14">
|
|
|
998 <b>Reply to Objection 2:</b> God cannot grant to a creature to be preserved in being after the cessation of the Divine influence: as neither can He make
|
|
|
999 it not to have received its being from Himself. For the creature needs to be preserved by God in so far as the being of an
|
|
|
1000 effect depends on the cause of its being. So that there is no comparison with an agent that is not the cause of 'being' but
|
|
|
1001 only of "becoming."
|
|
|
1002 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 1 ad 2"><a name="32764" shape="rect"><span class="ref">[32764] Iª q. 104 a. 1 ad 2</span></a> Ad secundum
|
|
|
1003 dicendum quod Deus non potest communicare alicui creaturae ut
|
|
|
1004 conservetur in esse, sua operatione cessante; sicut non potest ei
|
|
|
1005 communicare quod non sit causa esse illius. Intantum enim indiget
|
|
|
1006 creatura conservari a Deo, inquantum esse effectus dependet a causa
|
|
|
1007 essendi. Unde non est simile de agente quod non est causa essendi,
|
|
|
1008 sed fieri tantum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p15">
|
|
|
1009 <b>Reply to Objection 3:</b> This argument holds in regard to that preservation which consists in the removal of corruption: but all creatures do not
|
|
|
1010 need to be preserved thus, as stated above.
|
|
|
1011 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 1 ad 3"><a name="32765" shape="rect"><span class="ref">[32765] Iª q. 104 a. 1 ad 3</span></a> Ad tertium
|
|
|
1012 dicendum quod ratio illa procedit de conservatione quae est per
|
|
|
1013 remotionem corrumpentis; qua non indigent omnes creaturae, ut
|
|
|
1014 dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p16">
|
|
|
1015 <b>Reply to Objection 4:</b> The preservation of things by God is a continuation of that action whereby He gives existence, which action is without either
|
|
|
1016 motion or time; so also the preservation of light in the air is by the continual influence of the sun.
|
|
|
1017 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 1 ad 4"><a name="32766" shape="rect"><span class="ref">[32766] Iª q. 104 a. 1 ad 4</span></a> Ad quartum
|
|
|
1018 dicendum quod conservatio rerum a Deo non est per aliquam novam
|
|
|
1019 actionem; sed per continuationem actionis qua dat esse, quae quidem
|
|
|
1020 actio est sine motu et tempore. Sicut etiam conservatio luminis in
|
|
|
1021 aere est per continuatum influxum a sole.</p></div></div></div><div id="FP_Q104_A2" class="div4"><h4 id="FP_Q104_A2-p0.1">Q. 104. A. 2. Whether God preserves every creature immediately?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A2-p2">
|
|
|
1022 <b>Objection 1:</b> It would seem that God preserves every creature immediately. For God creates and preserves things by the same action, as
|
|
|
1023 above stated (A[1], ad 4). But God created all things immediately. Therefore He preserves all things immediately.
|
|
|
1024 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 2 arg. 1"><a name="32767" shape="rect"><span class="ref">[32767] Iª q. 104 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
1025 proceditur. Videtur quod Deus immediate omnem creaturam conservet.
|
|
|
1026 Eadem enim actione Deus est conservator rerum, qua et creator, ut
|
|
|
1027 dictum est. Sed Deus immediate est creator omnium. Ergo immediate
|
|
|
1028 est etiam conservator.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A2-p3">
|
|
|
1029 <b>Objection 2:</b> Further, a thing is nearer to itself than to another. But it cannot be given to a creature to preserve itself; much less
|
|
|
1030 therefore can it be given to a creature to preserve another. Therefore God preserves all things without any intermediate cause
|
|
|
1031 preserving them.
|
|
|
1032 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 2 arg. 2"><a name="32768" shape="rect"><span class="ref">[32768] Iª q. 104 a. 2 arg. 2</span></a> Praeterea,
|
|
|
1033 unaquaeque res magis est proxima sibi, quam rei alteri. Sed non
|
|
|
1034 potest communicari alicui creaturae quod conservet seipsam. Ergo
|
|
|
1035 multo minus potest ei communicari quod conservet aliam. Ergo Deus
|
|
|
1036 omnia conservat absque aliqua media causa conservante.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A2-p4">
|
|
|
1037 <b>Objection 3:</b> Further, an effect is kept in being by the cause, not only of its "becoming," but also of its being. But all created causes
|
|
|
1038 do not seem to cause their effects except in their "becoming," for they cause only by moving, as above stated (
|
|
|
1039 <a href="FP_iv.html#FP_Q45_A3" id="FP_Q104_A2-p4.1" shape="rect">Q[45], A[3]</a>). Therefore they do not cause so as to keep their effects in being.
|
|
|
1040 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 2 arg. 3"><a name="32769" shape="rect"><span class="ref">[32769] Iª q. 104 a. 2 arg. 3</span></a> Praeterea,
|
|
|
1041 effectus conservatur in esse ab eo quod est causa eius non solum
|
|
|
1042 secundum fieri, sed etiam secundum esse. Sed omnes causae creatae,
|
|
|
1043 ut videtur, non sunt causae suorum effectuum nisi secundum fieri,
|
|
|
1044 non sunt enim causae nisi movendo, ut supra habitum est. Ergo non
|
|
|
1045 sunt causae conservantes suos effectus in esse.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A2-p5">
|
|
|
1046 <b>On the contrary,</b> A thing is kept in being by that which gives it being. But God gives being by means of certain intermediate causes. Therefore
|
|
|
1047 He also keeps things in being by means of certain causes.
|
|
|
1048 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 2 s. c."><a name="32770" shape="rect"><span class="ref">[32770] Iª q. 104 a. 2 s. c.</span></a> Sed contra est
|
|
|
1049 quod per idem conservatur res, per quod habet esse. Sed Deus dat
|
|
|
1050 esse rebus mediantibus aliquibus causis mediis. Ergo etiam res in
|
|
|
1051 esse conservat mediantibus aliquibus causis.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q104_A2-p6">
|
|
|
1052 <b>I answer that,</b> As stated above
|
|
|
1053 <a href="FP_x.html#FP_Q104_A1" id="FP_Q104_A2-p6.1" shape="rect">(A[1])</a>, a thing keeps another in being in two ways; first, indirectly and accidentally, by removing or hindering the action of a
|
|
|
1054 corrupting cause; secondly, directly and "per se," by the fact that that on it depends the other's being, as the being of
|
|
|
1055 the effect depends on the cause. And in both ways a created thing keeps another in being. For it is clear that even in corporeal
|
|
|
1056 things there are many causes which
|
|
|
1057 hinder the action of corrupting agents, and for that reason are called preservatives; just as salt preserves meat from putrefaction;
|
|
|
1058 and in like manner with many other things. It happens also that an effect depends on a creature as to its being. For when
|
|
|
1059 we have a series of causes depending on one another, it necessarily follows that, while the effect depends first and principally
|
|
|
1060 on the first cause, it also depends in a secondary way on all the middle causes. Therefore the first cause is the
|
|
|
1061 principal cause of the preservation of the effect which is to be referred to the middle causes in a secondary way; and all
|
|
|
1062 the more so, as the middle cause is higher and nearer to the first cause.
|
|
|
1063 </p><p id="FP_Q104_A2-p7"> For this reason, even in things corporeal, the preservation and continuation of things is ascribed to the higher causes:
|
|
|
1064 thus the Philosopher says (Metaph. xii, Did. xi, 6), that the first, namely the diurnal movement is the cause of the continuation
|
|
|
1065 of things generated; whereas the second movement, which is from the zodiac, is the cause of diversity owing to generation
|
|
|
1066 and corruption. In like manner astrologers ascribe to Saturn, the highest of the planets, those things which
|
|
|
1067 are permanent and fixed. So we conclude that God keeps certain things in being, by means of certain causes.
|
|
|
1068 </p></div></div><div class="lat"><p class="latin" title="I q. 104 a. 2 co."><a name="32771" shape="rect"><span class="ref">[32771] Iª q. 104 a. 2 co.</span></a> Respondeo dicendum
|
|
|
1069 quod, sicut dictum est, dupliciter aliquid rem aliquam in esse
|
|
|
1070 conservat, uno modo, indirecte et per accidens, per hoc quod
|
|
|
1071 removet vel impedit actionem corrumpentis; alio modo, directe et
|
|
|
1072 per se, quia ab eo dependet esse alterius, sicut a causa dependet
|
|
|
1073 esse effectus. Utroque autem modo aliqua res creata invenitur esse
|
|
|
1074 alterius conservativa. Manifestum est enim quod etiam in rebus
|
|
|
1075 corporalibus multa sunt quae impediunt actiones corrumpentium, et
|
|
|
1076 per hoc dicuntur rerum conservativa; sicut sal impedit carnes a
|
|
|
1077 putrefactione, et simile est in multis aliis. Invenitur etiam quod
|
|
|
1078 ab aliqua creatura dependet aliquis effectus secundum suum esse.
|
|
|
1079 Cum enim sunt multae causae ordinatae, necesse est quod effectus
|
|
|
1080 dependeat primo quidem et principaliter a causa prima; secundario
|
|
|
1081 vero ab omnibus causis mediis. Et ideo principaliter quidem prima
|
|
|
1082 causa est effectus conservativa; secundario vero omnes mediae
|
|
|
1083 causae, et tanto magis quanto causa fuerit altior et primae causae
|
|
|
1084 proximior. Unde superioribus causis, etiam in corporalibus rebus,
|
|
|
1085 attribuitur conservatio et permanentia rerum, sicut philosophus
|
|
|
1086 dicit, in XII Metaphys., quod primus motus, scilicet diurnus, est
|
|
|
1087 causa continuitatis generationis; secundus autem motus, qui est per
|
|
|
1088 zodiacum, est causa diversitatis quae est secundum generationem et
|
|
|
1089 corruptionem. Et similiter astrologi, attribuunt Saturno, qui est
|
|
|
1090 supremus planetarum; res fixas et permanentes. Sic igitur dicendum
|
|
|
1091 est quod Deus conservat res quasdam in esse, mediantibus aliquibus
|
|
|
1092 causis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A2-p8">
|
|
|
1093 <b>Reply to Objection 1:</b> God created all things immediately, but in the creation itself He established an order among things, so that some depend
|
|
|
1094 on others, by which they are preserved in being, though He remains the principal cause of their preservation.
|
|
|
1095 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 2 ad 1"><a name="32772" shape="rect"><span class="ref">[32772] Iª q. 104 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
1096 dicendum quod Deus immediate omnia creavit, sed in ipsa rerum
|
|
|
1097 creatione ordinem in rebus instituit, ut quaedam ab aliis
|
|
|
1098 dependerent, per quas secundario conservarentur in esse;
|
|
|
1099 praesupposita tamen principali conservatione, quae est ab ipso.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A2-p9">
|
|
|
1100 <b>Reply to Objection 2:</b> Since an effect is preserved by its proper cause on which it depends; just as no effect can be its own cause, but can only
|
|
|
1101 produce another effect, so no effect can be endowed with the power of self-preservation, but only with the power of preserving
|
|
|
1102 another.
|
|
|
1103 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 2 ad 2"><a name="32773" shape="rect"><span class="ref">[32773] Iª q. 104 a. 2 ad 2</span></a> Ad secundum
|
|
|
1104 dicendum quod, cum propria causa sit conservativa effectus ab ea
|
|
|
1105 dependentis; sicut nulli effectui praestari potest quod sit causa
|
|
|
1106 sui ipsius, potest tamen ei praestari quod sit causa alterius; ita
|
|
|
1107 etiam nulli effectui praestari potest quod sit sui ipsius
|
|
|
1108 conservativus, potest tamen ei praestari quod sit conservativus
|
|
|
1109 alterius.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A2-p10">
|
|
|
1110 <b>Reply to Objection 3:</b> No created nature can be the cause of another, as regards the latter acquiring a new form, or disposition, except by virtue
|
|
|
1111 of some change; for the created nature acts always on something presupposed. But after causing the form or disposition in
|
|
|
1112 the effect, without any fresh change in the effect, the cause preserves that form or disposition; as in the air, when it is
|
|
|
1113 lit up anew, we must allow some change to have taken place, while the preservation of
|
|
|
1114 the light is without any further change in the air due to the presence of the source of light.
|
|
|
1115 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 2 ad 3"><a name="32774" shape="rect"><span class="ref">[32774] Iª q. 104 a. 2 ad 3</span></a> Ad tertium
|
|
|
1116 dicendum quod nulla creatura potest esse causa alterius, quantum ad
|
|
|
1117 hoc quod acquirat novam formam vel dispositionem, nisi per modum
|
|
|
1118 alicuius mutationis, quia semper agit praesupposito aliquo
|
|
|
1119 subiecto. Sed postquam formam vel dispositionem induxit in effectu,
|
|
|
1120 absque alia immutatione effectus, huiusmodi formam vel
|
|
|
1121 dispositionem conservat. Sicut in aere, prout illuminatur de novo,
|
|
|
1122 intelligitur quaedam mutatio; sed conservatio luminis est absque
|
|
|
1123 aeris immutatione, ex sola praesentia illuminantis.</p></div></div></div><div id="FP_Q104_A3" class="div4"><h4 id="FP_Q104_A3-p0.1">Q. 104. A. 3. Whether God can annihilate anything?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A3-p2">
|
|
|
1124 <b>Objection 1:</b> It would seem that God cannot annihilate anything. For Augustine says (QQ. 83, qu. 21) that "God is not the cause of anything
|
|
|
1125 tending to non-existence." But He would be such a cause if He were to annihilate anything. Therefore He cannot annihilate
|
|
|
1126 anything.
|
|
|
1127 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 3 arg. 1"><a name="32775" shape="rect"><span class="ref">[32775] Iª q. 104 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
1128 proceditur. Videtur quod Deus non possit aliquid in nihilum
|
|
|
1129 redigere. Dicit enim Augustinus, in libro octoginta trium quaest.,
|
|
|
1130 quod <i>Deus non est causa tendendi in non esse</i>. Hoc autem
|
|
|
1131 contingeret, si aliquam creaturam redigeret in nihilum. Ergo Deus
|
|
|
1132 non potest aliquid in nihilum redigere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A3-p3">
|
|
|
1133 <b>Objection 2:</b> Further, by His goodness God is the cause why things exist, since, as Augustine says (De Doctr. Christ. i, 32): "Because
|
|
|
1134 God is good, we exist." But God cannot cease to be good. Therefore He cannot cause things to cease to exist; which would be
|
|
|
1135 the case were He to annihilate anything.
|
|
|
1136 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 3 arg. 2"><a name="32776" shape="rect"><span class="ref">[32776] Iª q. 104 a. 3 arg. 2</span></a> Praeterea, Deus
|
|
|
1137 est causa rerum ut sint, per suam bonitatem, quia, ut Augustinus
|
|
|
1138 dicit in libro de Doct. Christ., <i>inquantum Deus bonus est,
|
|
|
1139 sumus</i>. Sed Deus non potest non esse bonus. Ergo non potest
|
|
|
1140 facere ut res non sint. Quod faceret, si eas in nihilum
|
|
|
1141 redigeret.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A3-p4">
|
|
|
1142 <b>Objection 3:</b> Further, if God were to annihilate anything it would be by His action. But this cannot be; because the term of every action
|
|
|
1143 is existence. Hence even the action of a corrupting cause has its term in something generated; for when one thing is generated
|
|
|
1144 another undergoes corruption. Therefore God cannot annihilate anything.
|
|
|
1145 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 3 arg. 3"><a name="32777" shape="rect"><span class="ref">[32777] Iª q. 104 a. 3 arg. 3</span></a> Praeterea, si
|
|
|
1146 Deus in nihilum aliqua redigeret, oporteret quod hoc fieret per
|
|
|
1147 aliquam actionem. Sed hoc non potest esse, quia omnis actio
|
|
|
1148 terminatur ad aliquod ens; unde etiam actio corrumpentis terminatur
|
|
|
1149 ad aliquid generatum, quia generatio unius est corruptio alterius.
|
|
|
1150 Ergo Deus non potest aliquid in nihilum redigere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A3-p5">
|
|
|
1151 <b>On the contrary,</b> It is written (
|
|
|
1152 <a class="scripRef" id="FP_Q104_A3-p5.1" href="./asv.html#Jer.10.24" target="asv">Jer. 10:24</a>): "Correct me, O Lord, but yet with judgment; and not in Thy fury, lest Thou bring me to nothing."
|
|
|
1153 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 3 s. c."><a name="32778" shape="rect"><span class="ref">[32778] Iª q. 104 a. 3 s. c.</span></a> Sed contra est
|
|
|
1154 quod dicitur Ierem. X, <i>corripe me, domine, verumtamen in
|
|
|
1155 iudicio, et non in furore tuo, ne forte ad nihilum redigas
|
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1156 me</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A3-p6">
|
|
|
1157 <b>I answer that,</b> Some have held that God, in giving existence to creatures, acted from natural necessity. Were this true, God could not annihilate
|
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|
1158 anything, since His nature cannot change. But, as we have said above (
|
|
|
1159 <a href="FP_ii.html#FP_Q19_A4" id="FP_Q104_A3-p6.1" shape="rect">Q[19], A[4]</a>), such an opinion is entirely false, and absolutely contrary to the Catholic faith, which confesses that God created things
|
|
|
1160 of His own free-will, according to
|
|
|
1161 <a class="scripRef" id="FP_Q104_A3-p6.2" href="./asv.html#Ps.134.6" target="asv"> Ps. 134:6</a>: "Whatsoever the Lord pleased, He
|
|
|
1162 hath done." Therefore that God gives existence to a creature depends on His will; nor does He preserve things in existence
|
|
|
1163 otherwise than by continually pouring out existence into them, as we have said. Therefore, just as before things existed,
|
|
|
1164 God was free not to give them existence, and not to make them; so after they are made, He is free not to continue their existence;
|
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1165 and thus they would cease to exist; and this would be to annihilate them.
|
|
|
1166 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 3 co."><a name="32779" shape="rect"><span class="ref">[32779] Iª q. 104 a. 3 co.</span></a> Respondeo dicendum
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1167 quod quidam posuerunt quod Deus res in esse produxit agendo de
|
|
|
1168 necessitate naturae. Quod si esset verum, Deus non posset rem
|
|
|
1169 aliquam in nihilum redigere; sicut non potest a sua natura mutari.
|
|
|
1170 Sed, sicut supra est habitum, haec positio est falsa, et a fide
|
|
|
1171 Catholica penitus aliena, quae confitetur Deum res libera voluntate
|
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|
1172 produxisse in esse, secundum illud Psalmi, <i>omnia quaecumque
|
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|
1173 voluit dominus, fecit</i>. Hoc igitur quod Deus creaturae esse
|
|
|
1174 communicat, ex Dei voluntate dependet. Nec aliter res in esse
|
|
|
1175 conservat, nisi inquantum eis continue influit esse. Ut dictum est.
|
|
|
1176 Sicut ergo antequam res essent, potuit eis non communicare esse, et
|
|
|
1177 sic eas non facere; ita postquam iam factae sunt, potest eis non
|
|
|
1178 influere esse, et sic esse desisterent. Quod est eas in nihilum
|
|
|
1179 redigere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A3-p7">
|
|
|
1180 <b>Reply to Objection 1:</b> Non-existence has no direct cause; for nothing is a cause except inasmuch as it has existence, and a being essentially as
|
|
|
1181 such is a cause of something existing. Therefore God cannot cause a thing to tend to non-existence, whereas a creature has
|
|
|
1182 this tendency of itself, since it is produced from nothing. But indirectly God can be the cause of things being reduced to
|
|
|
1183 non-existence, by withdrawing His action therefrom.
|
|
|
1184 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 3 ad 1"><a name="32780" shape="rect"><span class="ref">[32780] Iª q. 104 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
1185 dicendum quod non esse non habet causam per se, quia nihil potest
|
|
|
1186 esse causa nisi inquantum est ens; ens autem, per se loquendo, est
|
|
|
1187 causa essendi. Sic igitur Deus non potest esse causa tendendi in
|
|
|
1188 non esse; sed hoc habet creatura ex seipsa, inquantum est de
|
|
|
1189 nihilo. Sed per accidens Deus potest esse causa quod res in nihilum
|
|
|
1190 redigantur, subtrahendo scilicet suam actionem a rebus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A3-p8">
|
|
|
1191 <b>Reply to Objection 2:</b> God's goodness is the cause of things, not as though by natural necessity, because the Divine goodness does not depend on
|
|
|
1192 creatures; but by His free-will. Wherefore, as without prejudice to His goodness, He might not have produced things into existence,
|
|
|
1193 so, without prejudice to His goodness, He might not preserve things in existence.
|
|
|
1194 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 3 ad 2"><a name="32781" shape="rect"><span class="ref">[32781] Iª q. 104 a. 3 ad 2</span></a> Ad secundum
|
|
|
1195 dicendum quod bonitas Dei est causa rerum, non quasi ex necessitate
|
|
|
1196 naturae, quia divina bonitas non dependet ex rebus creatis; sed per
|
|
|
1197 liberam voluntatem. Unde sicut potuit sine praeiudicio bonitatis
|
|
|
1198 suae, res non producere in esse; ita absque detrimento suae
|
|
|
1199 bonitatis, potest res in esse non conservare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A3-p9">
|
|
|
1200 <b>Reply to Objection 3:</b> If God were to annihilate anything, this would not imply an action on God's part; but a mere cessation of His action.
|
|
|
1201 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 3 ad 3"><a name="32782" shape="rect"><span class="ref">[32782] Iª q. 104 a. 3 ad 3</span></a> Ad tertium
|
|
|
1202 dicendum quod, si Deus rem aliquam redigeret in nihilum, hoc non
|
|
|
1203 esset per aliquam actionem; sed per hoc quod ab agendo
|
|
|
1204 cessaret.</p></div></div></div><div id="FP_Q104_A4" class="div4"><h4 id="FP_Q104_A4-p0.1">Q. 104. A. 4. Whether anything is annihilated?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A4-p2">
|
|
|
1205 <b>Objection 1:</b> It would seem that something is annihilated. For the end corresponds to the beginning. But in the beginning there was nothing
|
|
|
1206 but God. Therefore all things must tend to this end, that there shall be nothing but God. Therefore creatures will be reduced
|
|
|
1207 to nothing.
|
|
|
1208 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 4 arg. 1"><a name="32783" shape="rect"><span class="ref">[32783] Iª q. 104 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
1209 proceditur. Videtur quod aliquid in nihilum redigatur. Finis enim
|
|
|
1210 respondet principio. Sed a principio nihil erat nisi Deus. Ergo ad
|
|
|
1211 hunc finem res perducentur, ut nihil sit nisi Deus. Et ita
|
|
|
1212 creaturae in nihilum redigentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A4-p3">
|
|
|
1213 <b>Objection 2:</b> Further, every creature has a finite power. But no finite power extends to the infinite. Wherefore the Philosopher proves
|
|
|
1214 (Phys. viii, 10) that, "a finite power cannot move in infinite time." Therefore a creature cannot last for an infinite duration;
|
|
|
1215 and so at some time it will be reduced to nothing.
|
|
|
1216 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 4 arg. 2"><a name="32784" shape="rect"><span class="ref">[32784] Iª q. 104 a. 4 arg. 2</span></a> Praeterea,
|
|
|
1217 omnis creatura habet potentiam finitam. Sed nulla potentia finita
|
|
|
1218 se extendit ad infinitum, unde in VIII Physic. probatur quod
|
|
|
1219 potentia finita non potest movere tempore infinito. Ergo nulla
|
|
|
1220 creatura potest durare in infinitum. Et ita quandoque in nihilum
|
|
|
1221 redigetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A4-p4">
|
|
|
1222 <b>Objection 3:</b> Further, forms and accidents have no matter as part of themselves. But at some time they cease to exist. Therefore they are
|
|
|
1223 reduced to nothing.
|
|
|
1224 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 4 arg. 3"><a name="32785" shape="rect"><span class="ref">[32785] Iª q. 104 a. 4 arg. 3</span></a> Praeterea,
|
|
|
1225 forma et accidentia non habent materiam partem sui. Sed quandoque
|
|
|
1226 desinunt esse. Ergo in nihilum rediguntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A4-p5">
|
|
|
1227 <b>On the contrary,</b> It is written (
|
|
|
1228 <a class="scripRef" id="FP_Q104_A4-p5.1" href="./asv.html#Eccl.3.14" target="asv">Eccles. 3:14</a>): "I have learned that all the works that God hath made continue for ever."
|
|
|
1229 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 4 s. c."><a name="32786" shape="rect"><span class="ref">[32786] Iª q. 104 a. 4 s. c.</span></a> Sed contra est
|
|
|
1230 quod dicitur Eccle. III. <i>Didici quod omnia opera quae fecit
|
|
|
1231 Deus, perseverant in aeternum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q104_A4-p6">
|
|
|
1232 <b>I answer that,</b> Some of those things which God does in creatures occur in accordance with the natural course of things; others happen miraculously,
|
|
|
1233 and not in accordance with the natural order, as will be explained (
|
|
|
1234 <a href="FP_x.html#FP_Q105_A6" id="FP_Q104_A4-p6.1" shape="rect">Q[105], A[6]</a>). Now whatever God wills to do according to the natural order of things may be observed from their nature; but those things
|
|
|
1235 which occur miraculously, are ordered for the manifestation of grace, according to the Apostle, "To
|
|
|
1236 each one is given the manifestation of the Spirit, unto profit" (
|
|
|
1237 <a class="scripRef" id="FP_Q104_A4-p6.2" href="./asv.html#iCor.12.7" target="asv">1 Cor. 12:7</a>); and subsequently he mentions, among others, the working of miracles.
|
|
|
1238 </p><p id="FP_Q104_A4-p7"> Now the nature of creatures shows that none of them is annihilated. For, either they are immaterial, and therefore have no
|
|
|
1239 potentiality to non-existence; or they are material, and then they continue to exist, at least in matter, which is incorruptible,
|
|
|
1240 since it is the subject of generation and corruption. Moreover, the annihilation of things does not pertain to the manifestation
|
|
|
1241 of grace; since rather the power and goodness of God are manifested by the preservation of things in
|
|
|
1242 existence. Wherefore we must conclude by denying absolutely that anything at all will be annihilated.
|
|
|
1243 </p></div></div><div class="lat"><p class="latin" title="I q. 104 a. 4 co."><a name="32787" shape="rect"><span class="ref">[32787] Iª q. 104 a. 4 co.</span></a> Respondeo dicendum
|
|
|
1244 quod eorum quae a Deo fiunt circa creaturam, quaedam proveniunt
|
|
|
1245 secundum naturalem cursum rerum; quaedam vero miraculose operatur
|
|
|
1246 praeter ordinem naturalem creaturis inditum, ut infra dicetur. Quae
|
|
|
1247 autem facturus est Deus secundum ordinem naturalem rebus inditum,
|
|
|
1248 considerari possunt ex ipsis rerum naturis, quae vero miraculose
|
|
|
1249 fiunt, ordinantur ad gratiae manifestationem, secundum illud
|
|
|
1250 apostoli I ad Cor. XII, <i>unicuique datur manifestatio spiritus ad
|
|
|
1251 utilitatem</i>; et postmodum, inter cetera, subdit de miraculorum
|
|
|
1252 operatione. Creaturarum autem naturae hoc demonstrant, ut nulla
|
|
|
1253 earum in nihilum redigatur, quia vel sunt immateriales, et sic in
|
|
|
1254 eis non est potentia ad non esse; vel sunt materiales, et sic
|
|
|
1255 saltem remanent semper secundum materiam, quae incorruptibilis est,
|
|
|
1256 utpote subiectum existens generationis et corruptionis. Redigere
|
|
|
1257 etiam aliquid in nihilum, non pertinet ad gratiae manifestationem,
|
|
|
1258 cum magis per hoc divina potentia et bonitas ostendatur, quod res
|
|
|
1259 in esse conservat. Unde simpliciter dicendum est quod nihil omnino
|
|
|
1260 in nihilum redigetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A4-p8">
|
|
|
1261 <b>Reply to Objection 1:</b> That things are brought into existence from a state of non-existence, clearly shows the power of Him Who made them; but that
|
|
|
1262 they should be reduced to nothing would hinder that manifestation, since the power of God is conspicuously shown in His preserving
|
|
|
1263 all things in existence, according to the Apostle: "Upholding all things by the word of His power" (
|
|
|
1264 <a class="scripRef" id="FP_Q104_A4-p8.1" href="./asv.html#Heb.1.3" target="asv">Heb. 1:3</a>).
|
|
|
1265 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 4 ad 1"><a name="32788" shape="rect"><span class="ref">[32788] Iª q. 104 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
1266 dicendum quod hoc quod res in esse productae sunt, postquam non
|
|
|
1267 fuerunt, declarat potentiam producentis. Sed quod in nihilum
|
|
|
1268 redigerentur, huiusmodi manifestationem impediret, cum Dei potentia
|
|
|
1269 in hoc maxime ostendatur, quod res in esse conservat, secundum
|
|
|
1270 illud apostoli Heb. I, <i>portans omnia verbo virtutis
|
|
|
1271 suae</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A4-p9">
|
|
|
1272 <b>Reply to Objection 2:</b> A creature's potentiality to existence is merely receptive; the active power belongs to God Himself, from Whom existence
|
|
|
1273 is derived. Wherefore the infinite duration of things is a consequence of the infinity of the Divine power. To some things,
|
|
|
1274 however, is given a determinate power of duration for a certain time, so far as they may be hindered by some contrary agent
|
|
|
1275 from receiving the influx of existence which comes from Him Whom finite power cannot
|
|
|
1276 resist, for an infinite, but only for a fixed time. So things which have no contrary, although they have a finite power, continue
|
|
|
1277 to exist for ever.
|
|
|
1278 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 4 ad 2"><a name="32789" shape="rect"><span class="ref">[32789] Iª q. 104 a. 4 ad 2</span></a> Ad secundum
|
|
|
1279 dicendum quod potentia creaturae ad essendum est receptiva tantum;
|
|
|
1280 sed potentia activa est ipsius Dei, a quo est influxus essendi.
|
|
|
1281 Unde quod res in infinitum durent, sequitur infinitatem divinae
|
|
|
1282 virtutis. Determinatur tamen quibusdam rebus virtus ad manendum
|
|
|
1283 tempore determinato, inquantum impediri possunt ne percipiant
|
|
|
1284 influxum essendi qui est ab eo, ex aliquo contrario agente, cui
|
|
|
1285 finita virtus non potest resistere tempore infinito, sed solum
|
|
|
1286 tempore determinato. Et ideo ea quae non habent contrarium, quamvis
|
|
|
1287 habeant finitam virtutem, perseverant in aeternum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A4-p10">
|
|
|
1288 <b>Reply to Objection 3:</b> Forms and accidents are not complete beings, since they do not subsist: but each one of them is something "of a being"; for
|
|
|
1289 it is called a being, because something is by it. Yet so far as their mode of existence is concerned, they are not entirely
|
|
|
1290 reduced to nothingness; not that any part of them survives, but that they remain in the potentiality of the matter, or of
|
|
|
1291 the subject.
|
|
|
1292 </p></div><div class="lat"><p class="latin" title="I q. 104 a. 4 ad 3"><a name="32790" shape="rect"><span class="ref">[32790] Iª q. 104 a. 4 ad 3</span></a> Ad tertium
|
|
|
1293 dicendum quod formae et accidentia non sunt entia completa, cum non
|
|
|
1294 subsistant, sed quodlibet eorum est aliquid entis, sic enim ens
|
|
|
1295 dicitur, quia eo aliquid est. Et tamen eo modo quo sunt, non omnino
|
|
|
1296 in nihilum rediguntur; non quia aliqua pars eorum remaneat, sed
|
|
|
1297 remanent in potentia materiae vel subiecti.</p></div></div></div></div>
|
|
|
1298 <div id="FP_Q105" class="div3">
|
|
|
1299 <h3 id="FP_Q105-p0.1">Q. 105. OF THE CHANGE OF CREATURES BY GOD (EIGHT ARTICLES)</h3>
|
|
|
1300 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
1301 <p id="FP_Q105-p2"> We now consider the second effect of the Divine government, i.e. the change of creatures; and first, the change of creatures
|
|
|
1302 by God; secondly, the change of one creature by another.
|
|
|
1303 </p><p id="FP_Q105-p3"> Under the first head there are eight points of inquiry:</p><p id="FP_Q105-p4"><a href="#FP_Q105_A1"> (1) Whether God can move immediately the matter to the form?</a></p><p id="FP_Q105-p5"><a href="#FP_Q105_A2"> (2) Whether He can immediately move a body?</a></p><p id="FP_Q105-p6"><a href="#FP_Q105_A3"> (3) Whether He can move the intellect?</a></p><p id="FP_Q105-p7"><a href="#FP_Q105_A4"> (4) Whether He can move the will?</a></p><p id="FP_Q105-p8"><a href="#FP_Q105_A5"> (5) Whether God works in every worker?</a></p><p id="FP_Q105-p9"><a href="#FP_Q105_A6"> (6) Whether He can do anything outside the order imposed on things?</a></p><p id="FP_Q105-p10"><a href="#FP_Q105_A7"> (7) Whether all that God does is miraculous?</a></p><p id="FP_Q105-p11"><a href="#FP_Q105_A8"> (8) Of the diversity of miracles.</a></p>
|
|
|
1304 </div></div><div class="lat"><p class="latin" title="I q. 105 pr."><a name="32791" shape="rect"><span class="ref">[32791]
|
|
|
1305 Iª q. 105 pr.</span></a> Deinde considerandum est de secundo
|
|
|
1306 effectu gubernationis divinae qui est mutatio creaturarum. Et
|
|
|
1307 primo, de mutatione creaturarum a Deo; secundo, de mutatione unius
|
|
|
1308 creaturae ab alia. Circa primum quaeruntur octo. Primo, utrum Deus
|
|
|
1309 immediate possit movere materiam ad formam. Secundo, utrum
|
|
|
1310 immediate possit movere aliquod corpus. Tertio, utrum possit movere
|
|
|
1311 intellectum. Quarto, utrum possit movere voluntatem. Quinto, utrum
|
|
|
1312 Deus operetur in omni operante. Sexto, utrum possit aliquid facere
|
|
|
1313 praeter ordinem rebus inditum. Septimo, utrum omnia quae sic Deus
|
|
|
1314 facit, sint miracula. Octavo, de diversitate miraculorum.</p></div></div></div>
|
|
|
1315 <div id="FP_Q105_A1" class="div4"><h4 id="FP_Q105_A1-p0.1">Q. 105. A. 1. Whether God can move the matter immediately to the form?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A1-p2">
|
|
|
1316 <b>Objection 1:</b> It would seem that God cannot move the matter immediately to receive the form. For as the Philosopher proves (Metaph. vii,
|
|
|
1317 Did. vi, 8), nothing can bring a form into any particular matter, except that form which is in matter; because, like begets
|
|
|
1318 like. But God is not a form in matter. Therefore He cannot cause a form in matter.
|
|
|
1319 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 1 arg. 1"><a name="32792" shape="rect"><span class="ref">[32792] Iª q. 105 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
1320 proceditur. Videtur quod Deus non possit immediate movere materiam
|
|
|
1321 ad formam. Sicut enim probat philosophus in VII Metaphys., formam
|
|
|
1322 in hac materia nihil facere potest nisi forma quae est in materia,
|
|
|
1323 quia simile facit sibi simile. Sed Deus non est forma in materia.
|
|
|
1324 Ergo non potest causare formam in materia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A1-p3">
|
|
|
1325 <b>Objection 2:</b> Further, any agent inclined to several effects will produce none of them, unless it is determined to a particular one by
|
|
|
1326 some other cause; for, as the Philosopher says (De Anima iii, 11), a general assertion does not move the mind, except by means
|
|
|
1327 of some particular apprehension. But the Divine power is the universal cause of all things. Therefore it cannot produce any
|
|
|
1328 particular form, except by means of a particular agent.
|
|
|
1329 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 1 arg. 2"><a name="32793" shape="rect"><span class="ref">[32793] Iª q. 105 a. 1 arg. 2</span></a> Praeterea, si
|
|
|
1330 aliquod agens se habeat ad multa, nullum eorum producet, nisi
|
|
|
1331 determinetur ad ipsum per aliquid aliud, ut enim in III de anima
|
|
|
1332 dicitur, universalis opinio non movet nisi mediante aliqua
|
|
|
1333 particulari apprehensione. Sed virtus divina est universalis causa
|
|
|
1334 omnium. Ergo non potest producere aliquam particularem formam, nisi
|
|
|
1335 mediante aliquo particulari agente.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A1-p4">
|
|
|
1336 <b>Objection 3:</b> As universal being depends on the first universal cause, so determinate being depends on determinate particular causes; as
|
|
|
1337 we have seen above (
|
|
|
1338 <a href="FP_x.html#FP_Q104_A2" id="FP_Q105_A1-p4.1" shape="rect">Q[104], A[2]</a>). But the determinate being of a particular thing is from its own form. Therefore the forms of things are produced by God,
|
|
|
1339 only by means of particular causes.
|
|
|
1340 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 1 arg. 3"><a name="32794" shape="rect"><span class="ref">[32794] Iª q. 105 a. 1 arg. 3</span></a> Praeterea,
|
|
|
1341 sicut esse commune dependet a prima causa universali, ita esse
|
|
|
1342 determinatum dependet a determinatis causis particularibus, ut
|
|
|
1343 supra habitum est. Sed determinatum esse alicuius rei est per
|
|
|
1344 propriam eius formam. Ergo propriae rerum formae non producuntur a
|
|
|
1345 Deo, nisi mediantibus causis particularibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A1-p5">
|
|
|
1346 <b>On the contrary,</b> It is written (
|
|
|
1347 <a class="scripRef" id="FP_Q105_A1-p5.1" href="./asv.html#Gen.2.7" target="asv">Gn. 2:7</a>): "God formed man of the slime of the earth."
|
|
|
1348 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 1 s. c."><a name="32795" shape="rect"><span class="ref">[32795] Iª q. 105 a. 1 s. c.</span></a> Sed contra est
|
|
|
1349 quod dicitur Gen. II, <i>formavit Deus hominem de limo
|
|
|
1350 terrae</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A1-p6">
|
|
|
1351 <b>I answer that,</b> God can move matter immediately to form; because whatever is in passive potentiality can be reduced to act by the active
|
|
|
1352 power which extends over that potentiality. Therefore, since the Divine power extends over matter, as produced by God, it
|
|
|
1353 can be reduced to act by the Divine power: and this is what is meant by matter being moved to a form; for a form is nothing
|
|
|
1354 else but the act of matter.
|
|
|
1355 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 1 co."><a name="32796" shape="rect"><span class="ref">[32796] Iª q. 105 a. 1 co.</span></a> Respondeo dicendum
|
|
|
1356 quod Deus immediate potest movere materiam ad formam. Quia ens in
|
|
|
1357 potentia passiva reduci potest in actum, a potentia activa quae eam
|
|
|
1358 sub sua potestate continet. Cum igitur materia contineatur sub
|
|
|
1359 potestate divina, utpote a Deo producta, potest reduci in actum per
|
|
|
1360 divinam potentiam. Et hoc est moveri materiam ad formam, quia forma
|
|
|
1361 nihil aliud est quam actus materiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A1-p7">
|
|
|
1362 <b>Reply to Objection 1:</b> An effect is assimilated to the active cause in two ways. First, according to the same species; as man is generated by man,
|
|
|
1363 and fire by fire. Secondly, by being virtually contained in the cause; as the form of the effect is virtually contained in
|
|
|
1364 its cause: thus animals produced by putrefaction, and plants, and minerals are like the sun and stars, by whose power they
|
|
|
1365 are produced. In this way the effect is like its active cause as regards all that
|
|
|
1366 over which the power of that cause extends. Now the power of God extends to both matter and form; as we have said above (
|
|
|
1367 <a href="FP_ii.html#FP_Q14_A2" id="FP_Q105_A1-p7.1" shape="rect">Q[14], A[2]</a>;
|
|
|
1368 <a href="FP_iv.html#FP_Q44_A2" id="FP_Q105_A1-p7.2" shape="rect">Q[44], A[2]</a>); wherefore if a composite thing be produced, it is likened to God by way of a virtual inclusion; or it is likened to the
|
|
|
1369 composite generator by a likeness of species. Therefore just as the composite generator can move matter to a form by generating
|
|
|
1370 a composite thing like itself; so also can God. But
|
|
|
1371 no other form not existing in matter can do this; because the power of no other separate substance extends over matter. Hence
|
|
|
1372 angels and demons operate on visible matter; not by imprinting forms in matter, but by making use of corporeal seeds.
|
|
|
1373 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 1 ad 1"><a name="32797" shape="rect"><span class="ref">[32797] Iª q. 105 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
1374 dicendum quod effectus aliquis invenitur assimilari causae agenti
|
|
|
1375 dupliciter. Uno modo, secundum eandem speciem; ut homo generatur ab
|
|
|
1376 homine, et ignis ab igne. Alio modo, secundum virtualem
|
|
|
1377 continentiam, prout scilicet forma effectus virtualiter continetur
|
|
|
1378 in causa, et sic animalia ex putrefactione generata, et plantae et
|
|
|
1379 corpora mineralia assimilantur soli et stellis, quorum virtute
|
|
|
1380 generantur. Sic igitur effectus causae agenti similatur secundum
|
|
|
1381 totum illud ad quod se extendit virtus agentis. Virtus autem Dei se
|
|
|
1382 extendit ad formam et materiam, ut supra habitum est. Unde
|
|
|
1383 compositum quod generatur, similatur Deo secundum virtualem
|
|
|
1384 continentiam, sicut similatur composito generanti per similitudinem
|
|
|
1385 speciei. Unde sicut compositum generans potest movere materiam ad
|
|
|
1386 formam generando compositum sibi simile, ita et Deus. Non autem
|
|
|
1387 aliqua alia forma non in materia existens, quia materia non
|
|
|
1388 continetur in virtute alterius substantiae separatae. Et ideo
|
|
|
1389 Daemones et Angeli operantur circa haec visibilia, non quidem
|
|
|
1390 imprimendo formas, sed adhibendo corporalia semina.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A1-p8">
|
|
|
1391 <b>Reply to Objection 2:</b> This argument would hold if God were to act of natural necessity. But since He acts by His will and intellect, which knows
|
|
|
1392 the particular and not only the universal natures of all forms, it follows that He can determinately imprint this or that
|
|
|
1393 form on matter.
|
|
|
1394 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 1 ad 2"><a name="32798" shape="rect"><span class="ref">[32798] Iª q. 105 a. 1 ad 2</span></a> Ad secundum
|
|
|
1395 dicendum quod ratio illa procederet, si Deus ageret, ex necessitate
|
|
|
1396 naturae. Sed quia agit per voluntatem et intellectum, qui cognoscit
|
|
|
1397 rationes proprias omnium formarum, et non solum universales; inde
|
|
|
1398 est quod potest determinate hanc vel illam formam materiae
|
|
|
1399 imprimere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A1-p9">
|
|
|
1400 <b>Reply to Objection 3:</b> The fact that secondary causes are ordered to determinate effects is due to God; wherefore since God ordains other causes
|
|
|
1401 to certain effects He can also produce certain effects by Himself without any other cause.
|
|
|
1402 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 1 ad 3"><a name="32799" shape="rect"><span class="ref">[32799] Iª q. 105 a. 1 ad 3</span></a> Ad tertium
|
|
|
1403 dicendum quod hoc ipsum quod causae secundae ordinantur ad
|
|
|
1404 determinatos effectus est illis a Deo. Unde Deus, quia alias causas
|
|
|
1405 ordinat ad determinatos effectus, potest etiam determinatos
|
|
|
1406 effectus producere per seipsum.</p></div></div></div><div id="FP_Q105_A2" class="div4"><h4 id="FP_Q105_A2-p0.1">Q. 105. A. 2. Whether God can move a body immediately?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A2-p2">
|
|
|
1407 <b>Objection 1:</b> It would seem that God cannot move a body immediately. For as the mover and the moved must exist simultaneously, as the Philosopher
|
|
|
1408 says (Phys. vii, 2), it follows that there must be some contact between the mover and moved. But there can be no contact between
|
|
|
1409 God and a body; for Dionysius says (Div. Nom. 1): "There is no contact with God." Therefore God cannot move a body immediately.
|
|
|
1410 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 2 arg. 1"><a name="32800" shape="rect"><span class="ref">[32800] Iª q. 105 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
1411 proceditur. Videtur quod Deus non possit immediate movere aliquod
|
|
|
1412 corpus. Cum enim movens et motum oporteat esse simul, ut probatur
|
|
|
1413 in VII Physic., oportet esse contactum quendam moventis et moti.
|
|
|
1414 Sed non potest esse contactus Dei, et corporis alicuius, dicit enim
|
|
|
1415 Dionysius, in I cap. de Div. Nom., quod <i>Dei non est aliquis
|
|
|
1416 tactus</i>. Ergo Deus non potest immediate movere aliquod
|
|
|
1417 corpus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A2-p3">
|
|
|
1418 <b>Objection 2:</b> Further, God is the mover unmoved. But such also is the desirable object when apprehended. Therefore God moves as the object
|
|
|
1419 of desire and apprehension. But He cannot be apprehended except by the intellect, which is neither a body nor a corporeal
|
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|
1420 power. Therefore God cannot move a body immediately.
|
|
|
1421 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 2 arg. 2"><a name="32801" shape="rect"><span class="ref">[32801] Iª q. 105 a. 2 arg. 2</span></a> Praeterea, Deus
|
|
|
1422 est movens non motum. Tale autem est appetibile apprehensum. Movet
|
|
|
1423 igitur Deus sicut desideratum et apprehensum. Sed non apprehenditur
|
|
|
1424 nisi ab intellectu, qui non est corpus, nec virtus corporis. Ergo
|
|
|
1425 Deus non potest movere aliquod corpus immediate.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A2-p4">
|
|
|
1426 <b>Objection 3:</b> Further, the Philosopher proves (Phys. viii, 10) that an infinite power moves instantaneously. But it is impossible for a
|
|
|
1427 body to be moved in one instant; for since every movement is between opposites, it follows that two opposites would exist
|
|
|
1428 at once in the same subject, which is impossible. Therefore a body cannot be moved immediately by an infinite power. But God's
|
|
|
1429 power is infinite, as we have explained (
|
|
|
1430 <a href="FP_ii.html#FP_Q25_A2" id="FP_Q105_A2-p4.1" shape="rect">Q[25], A[2]</a>). Therefore God
|
|
|
1431 cannot move a body immediately.
|
|
|
1432 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 2 arg. 3"><a name="32802" shape="rect"><span class="ref">[32802] Iª q. 105 a. 2 arg. 3</span></a> Praeterea,
|
|
|
1433 philosophus probat in VIII Physic., quod potentia infinita movet in
|
|
|
1434 instanti. Sed impossibile est aliquod corpus in instanti moveri,
|
|
|
1435 quia, cum omnis motus sit inter opposita, sequeretur quod duo
|
|
|
1436 opposita simul inessent eidem; quod est impossibile. Ergo corpus
|
|
|
1437 non potest immediate moveri a potentia infinita. Potentia autem Dei
|
|
|
1438 est infinita, ut supra habitum est. Ergo Deus non potest immediate
|
|
|
1439 movere aliquod corpus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A2-p5">
|
|
|
1440 <b>On the contrary,</b> God produced the works of the six days immediately among which is included the movements of bodies, as is clear from
|
|
|
1441 <a class="scripRef" id="FP_Q105_A2-p5.1" href="./asv.html#Gen.1.9" target="asv"> Gn. 1:9 </a>"Let the waters be gathered together into one place." Therefore God alone can move a body immediately.
|
|
|
1442 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 2 s. c."><a name="32803" shape="rect"><span class="ref">[32803] Iª q. 105 a. 2 s. c.</span></a> Sed contra,
|
|
|
1443 opera sex dierum Deus fecit immediate; in quibus continetur motus
|
|
|
1444 corporum, ut patet per hoc quod dicitur Gen. I, <i>congregentur
|
|
|
1445 aquae in locum unum</i>. Ergo Deus immediate potest movere
|
|
|
1446 corpus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A2-p6">
|
|
|
1447 <b>I answer that,</b> It is erroneous to say that God cannot Himself produce all the determinate effects which are produced by any created cause.
|
|
|
1448 Wherefore, since bodies are moved immediately by created causes, we cannot possibly doubt that God can move immediately any
|
|
|
1449 bodies whatever. This indeed follows from what is above stated
|
|
|
1450 <a href="FP_x.html#FP_Q105_A1" id="FP_Q105_A2-p6.1" shape="rect">(A[1])</a>. For every movement of any body whatever, either results from a form, as the movements of things heavy and light
|
|
|
1451 result from the form which they have from their generating cause, for which reason the generator is called the mover; or else
|
|
|
1452 tends to a form, as heating tends to the form of heat. Now it belongs to the same cause, to imprint a form, to dispose to
|
|
|
1453 that form, and to give the movement which results from that form; for fire not only generates fire, but it also heats and
|
|
|
1454 moves things upwards. Therefore, as God can imprint form immediately in matter, it follows that He can move any body whatever
|
|
|
1455 in
|
|
|
1456 respect of any movement whatever.
|
|
|
1457 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 2 co."><a name="32804" shape="rect"><span class="ref">[32804] Iª q. 105 a. 2 co.</span></a> Respondeo dicendum
|
|
|
1458 quod erroneum est dicere Deum non posse facere per seipsum omnes
|
|
|
1459 determinatos effectus qui fiunt per quamcumque causam creatam. Unde
|
|
|
1460 cum corpora moveantur immediate a causis creatis, nulli debet
|
|
|
1461 venire in dubium quin Deus possit movere immediate quodcumque
|
|
|
1462 corpus. Et hoc quidem consequens est ad ea quae supra dicta sunt.
|
|
|
1463 Nam omnis motus corporis cuiuscumque vel consequitur ad aliquam
|
|
|
1464 formam, sicut motus localis gravium et levium consequitur formam
|
|
|
1465 quae datur a generante, ratione cuius generans dicitur movens, vel
|
|
|
1466 est via ad formam aliquam, sicut calefactio est via ad formam
|
|
|
1467 ignis. Eiusdem autem est imprimere formam, et disponere ad formam,
|
|
|
1468 et dare motum consequentem formam, ignis enim non solum generat
|
|
|
1469 alium ignem, sed etiam calefacit, et sursum movet. Cum igitur Deus
|
|
|
1470 possit immediate formam materiae imprimere, consequens est ut
|
|
|
1471 possit, secundum quemcumque motum, corpus quodcumque movere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A2-p7">
|
|
|
1472 <b>Reply to Objection 1:</b> There are two kinds of contact; corporeal contact, when two bodies touch each other; and virtual contact, as the cause of
|
|
|
1473 sadness is said to touch the one made sad. According to the first kind of contact, God, as being incorporeal, neither touches,
|
|
|
1474 nor is touched; but according to virtual contact He touches creatures by moving them; but He is not touched, because the natural
|
|
|
1475 power of no creature can reach up to Him. Thus did Dionysius understand the
|
|
|
1476 words, "There is no contact with God"; that is, so that God Himself be touched.
|
|
|
1477 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 2 ad 1"><a name="32805" shape="rect"><span class="ref">[32805] Iª q. 105 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
1478 dicendum quod duplex est tactus, scilicet corporalis, sicut duo
|
|
|
1479 corpora se tangunt; et virtualis, sicut dicitur quod contristans
|
|
|
1480 tangit contristatum. Secundum igitur primum contactum, Deus, cum
|
|
|
1481 sit incorporeus, nec tangit nec tangitur. Secundum autem virtualem
|
|
|
1482 contactum, tangit quidem movendo creaturas, sed non tangitur, quia
|
|
|
1483 nullius creaturae virtus naturalis potest ad ipsum pertingere. Et
|
|
|
1484 sic intellexit Dionysius quod non est tactus Dei, ut scilicet
|
|
|
1485 tangatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A2-p8">
|
|
|
1486 <b>Reply to Objection 2:</b> God moves as the object of desire and apprehension; but it does not follow that He always moves as being desired and apprehended
|
|
|
1487 by that which is moved; but as being desired and known by Himself; for He does all things for His own goodness.
|
|
|
1488 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 2 ad 2"><a name="32806" shape="rect"><span class="ref">[32806] Iª q. 105 a. 2 ad 2</span></a> Ad secundum
|
|
|
1489 dicendum quod movet Deus sicut desideratum et intellectum. Sed non
|
|
|
1490 oportet quod semper moveat sicut desideratum et intellectum ab eo
|
|
|
1491 quod movetur; sed sicut desideratum et notum a seipso; quia omnia
|
|
|
1492 operatur propter suam bonitatem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A2-p9">
|
|
|
1493 <b>Reply to Objection 3:</b> The Philosopher (Phys. viii, 10) intends to prove that the power of the first mover is not a power of the first mover "of
|
|
|
1494 bulk," by the following argument. The power of the first mover is infinite (which he proves from the fact that the first mover
|
|
|
1495 can move in infinite time). Now an infinite power, if it were a power "of bulk," would move without time, which is impossible;
|
|
|
1496 therefore the infinite power of the first mover must be in something which is
|
|
|
1497 not measured by its bulk. Whence it is clear that for a body to be moved without time can only be the result of an infinite
|
|
|
1498 power. The reason is that every power of bulk moves in its entirety; since it moves by the necessity of its nature. But an
|
|
|
1499 infinite power surpasses out of all proportion any finite power. Now the greater the power of the mover, the greater is the
|
|
|
1500 velocity of the movement. Therefore, since a finite power moves in a determinate time, it follows that an infinite power does
|
|
|
1501 not move in any time; for between one time and any other time there is some proportion. On the other hand, a power which is
|
|
|
1502 not in bulk is the power of an intelligent being, which operates in its effects according to what is fitting to them; and
|
|
|
1503 therefore, since it cannot be fitting for a body to be moved without time, it does not follow that it moves without time.
|
|
|
1504 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 2 ad 3"><a name="32807" shape="rect"><span class="ref">[32807] Iª q. 105 a. 2 ad 3</span></a> Ad tertium
|
|
|
1505 dicendum quod philosophus in VIII Physic. intendit probare quod
|
|
|
1506 virtus primi motoris non sit virtus in magnitudine, tali ratione,
|
|
|
1507 virtus primi motoris est infinita (quod probat per hoc quod potest
|
|
|
1508 movere tempore infinito); virtus autem infinita, si esset in aliqua
|
|
|
1509 magnitudine, moveret in non tempore, quod est impossibile; ergo
|
|
|
1510 oportet quod infinita virtus primi motoris sit non in magnitudine.
|
|
|
1511 Ex quo patet quod corpus moveri in non tempore, non consequitur
|
|
|
1512 nisi virtutem infinitam in magnitudine. Cuius ratio est, quia omnis
|
|
|
1513 virtus quae est in magnitudine, movet secundum se totam, cum moveat
|
|
|
1514 per necessitatem naturae. Potentia autem infinita
|
|
|
1515 improportionabiliter excedit quamlibet potentiam finitam. Quanto
|
|
|
1516 autem maior est potentia moventis, tanto est maior velocitas motus.
|
|
|
1517 Cum igitur potentia finita moveat tempore determinato, sequitur
|
|
|
1518 quod potentia infinita non moveat in aliquo tempore, quia
|
|
|
1519 cuiuscumque temporis ad aliud tempus est aliqua proportio. Sed
|
|
|
1520 virtus quae non est in magnitudine, est virtus alicuius
|
|
|
1521 intelligentis, qui operatur in effectibus secundum quod eis
|
|
|
1522 convenit. Et ideo, cum corpori non possit esse conveniens moveri in
|
|
|
1523 non tempore, non sequitur quod moveat in non tempore.</p></div></div></div><div id="FP_Q105_A3" class="div4"><h4 id="FP_Q105_A3-p0.1">Q. 105. A. 3. Whether God moves the created intellect immediately?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A3-p2">
|
|
|
1524 <b>Objection 1:</b> It would seem that God does not immediately move the created intellect. For the action of the intellect is governed by its
|
|
|
1525 own subject; since it does not pass into external matter; as stated in Metaph. ix, Did. viii, 8. But the action of what is
|
|
|
1526 moved by another does not proceed from that wherein it is; but from the mover. Therefore the intellect is not moved by another;
|
|
|
1527 and so apparently God cannot move the created intellect.
|
|
|
1528 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 3 arg. 1"><a name="32808" shape="rect"><span class="ref">[32808] Iª q. 105 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
1529 proceditur. Videtur quod Deus non moveat immediate intellectum
|
|
|
1530 creatum. Actio enim intellectus est ab eo in quo est, non enim
|
|
|
1531 transit in exteriorem materiam, ut dicitur in IX Metaphys. Actio
|
|
|
1532 autem eius quod movetur ab alio, non est ab eo in quo est, sed a
|
|
|
1533 movente. Non ergo intellectus movetur ab alio. Et ita videtur quod
|
|
|
1534 Deus non possit movere intellectum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A3-p3">
|
|
|
1535 <b>Objection 2:</b> Further, anything which in itself is a sufficient principle of movement, is not moved by another. But the movement of the
|
|
|
1536 intellect is its act of understanding; in the sense in which we say that to understand or to feel is a kind of movement, as
|
|
|
1537 the Philosopher says (De Anima iii, 7). But the intellectual light which is natural to the soul, is a sufficient principle
|
|
|
1538 of understanding. Therefore it is not moved by another.
|
|
|
1539 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 3 arg. 2"><a name="32809" shape="rect"><span class="ref">[32809] Iª q. 105 a. 3 arg. 2</span></a> Praeterea, id
|
|
|
1540 quod habet in se principium sufficiens sui motus, non movetur ab
|
|
|
1541 alio. Sed motus intellectus est ipsum intelligere eius, sicut
|
|
|
1542 dicitur quod intelligere vel sentire est motus quidam, secundum
|
|
|
1543 philosophum, in III de anima. Sufficiens autem principium
|
|
|
1544 intelligendi est lumen intelligibile inditum intellectui. Ergo non
|
|
|
1545 movetur ab alio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A3-p4">
|
|
|
1546 <b>Objection 3:</b> Further, as the senses are moved by the sensible, so the intellect is moved by the intelligible. But God is not intelligible
|
|
|
1547 to us, and exceeds the capacity of our intellect. Therefore God cannot move our intellect.
|
|
|
1548 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 3 arg. 3"><a name="32810" shape="rect"><span class="ref">[32810] Iª q. 105 a. 3 arg. 3</span></a> Praeterea,
|
|
|
1549 sicut sensus movetur a sensibili, ita intellectus ab intelligibili.
|
|
|
1550 Sed Deus non est intelligibilis nobis, sed nostrum intellectum
|
|
|
1551 excedit. Ergo Deus non potest movere nostrum intellectum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A3-p5">
|
|
|
1552 <b>On the contrary,</b> The teacher moves the intellect of the one taught. But it is written (
|
|
|
1553 <a class="scripRef" id="FP_Q105_A3-p5.1" href="./asv.html#Ps.93.10" target="asv">Ps. 93:10</a>) that God "teaches man knowledge." Therefore God moves the human intellect.
|
|
|
1554 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 3 s. c."><a name="32811" shape="rect"><span class="ref">[32811] Iª q. 105 a. 3 s. c.</span></a> Sed contra,
|
|
|
1555 docens movet intellectum addiscentis. Sed Deus docet hominem
|
|
|
1556 scientiam, sicut dicitur in Psalmo. Ergo Deus movet intellectum
|
|
|
1557 hominis.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q105_A3-p6">
|
|
|
1558 <b>I answer that,</b> As in corporeal movement that is called the mover which gives the form that is the principle of movement, so that is said
|
|
|
1559 to move the intellect, which is the cause of the form that is the principle of the intellectual operation, called the movement
|
|
|
1560 of the intellect. Now there is a twofold principle of intellectual operation in the intelligent being; one which is the intellectual
|
|
|
1561 power itself, which principle exists in the one who understands in potentiality;
|
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|
1562 while the other is the principle of actual understanding, namely, the likeness of the thing understood in the one who understands.
|
|
|
1563 So a thing is said to move the intellect, whether it gives to him who understands the power of understanding; or impresses
|
|
|
1564 on him the likeness of the thing understood.
|
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|
1565 </p><p id="FP_Q105_A3-p7"> Now God moves the created intellect in both ways. For He is the First immaterial Being; and as intellectuality is a result
|
|
|
1566 of immateriality, it follows that He is the First intelligent Being. Therefore since in each order the first is the cause
|
|
|
1567 of all that follows, we must conclude that from Him proceeds all intellectual power. In like manner, since He is the First
|
|
|
1568 Being, and all other beings pre-exist in Him as in their First Cause, it follows that they exist intelligibly in
|
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|
1569 Him, after the mode of His own Nature. For as the intelligible types of everything exist first of all in God, and are derived
|
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|
1570 from Him by other intellects in order that these may actually understand; so also are they derived by creatures that they
|
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|
1571 may subsist. Therefore God so moves the created intellect, inasmuch as He gives it the intellectual power, whether natural,
|
|
|
1572 or superadded; and impresses on the created intellect the intelligible species, and maintains and preserves both power and
|
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|
1573 species in existence.
|
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|
1574 </p></div></div><div class="lat"><p class="latin" title="I q. 105 a. 3 co."><a name="32812" shape="rect"><span class="ref">[32812] Iª q. 105 a. 3 co.</span></a> Respondeo dicendum
|
|
|
1575 quod, sicut in motibus corporalibus movens dicitur quod dat formam
|
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|
1576 quae est principium motus; ita dicitur movere intellectum, quod
|
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|
1577 causat formam quae est principium intellectualis operationis, quae
|
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|
1578 dicitur motus intellectus. Operationis autem intellectus est duplex
|
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|
1579 principium in intelligente, unum scilicet quod est ipsa virtus
|
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|
1580 intellectualis, quod quidem principium est etiam in intelligente in
|
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|
1581 potentia; aliud autem est principium intelligendi in actu, scilicet
|
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|
1582 similitudo rei intellectae in intelligente. Dicitur ergo aliquid
|
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|
1583 movere intellectum, sive det intelligenti virtutem ad
|
|
|
1584 intelligendum, sive imprimat ei similitudinem rei intellectae.
|
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|
1585 Utroque autem modo Deus movet intellectum creatum. Ipse enim est
|
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|
1586 primum ens immateriale. Et quia intellectualitas consequitur
|
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|
1587 immaterialitatem, sequitur quod ipse sit primum intelligens. Unde
|
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|
1588 cum primum in quolibet ordine sit causa eorum quae consequuntur,
|
|
|
1589 sequitur quod ab ipso sit omnis virtus intelligendi. Similiter cum
|
|
|
1590 ipse sit primum ens, et omnia entia praeexistant in ipso sicut in
|
|
|
1591 prima causa, oportet quod sint in eo intelligibiliter secundum
|
|
|
1592 modum eius. Sicut enim omnes rationes rerum intelligibiles primo
|
|
|
1593 existunt in Deo, et ab derivantur in alios intellectus, ut actu
|
|
|
1594 intelligant; sic etiam derivantur in creaturas ut subsistant. Sic
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|
|
1595 igitur Deus movet intellectum creatum, inquantum dat ei virtutem ad
|
|
|
1596 intelligendum, vel naturalem vel superadditam; et inquantum
|
|
|
1597 imprimit ei species intelligibiles; et utrumque tenet et conservat
|
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|
1598 in esse.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A3-p8">
|
|
|
1599 <b>Reply to Objection 1:</b> The intellectual operation is performed by the intellect in which it exists, as by a secondary cause; but it proceeds from
|
|
|
1600 God as from its first cause. For by Him the power to understand is given to the one who understands.
|
|
|
1601 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 3 ad 1"><a name="32813" shape="rect"><span class="ref">[32813] Iª q. 105 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
1602 dicendum quod operatio intellectualis est quidem ab intellectu in
|
|
|
1603 quo est, sicut a causa secunda, sed a Deo sicut a causa prima. Ab
|
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|
1604 ipso enim datur intelligenti quod intelligere possit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A3-p9">
|
|
|
1605 <b>Reply to Objection 2:</b> The intellectual light together with the likeness of the thing understood is a sufficient principle of understanding; but
|
|
|
1606 it is a secondary principle, and depends upon the First Principle.
|
|
|
1607 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 3 ad 2"><a name="32814" shape="rect"><span class="ref">[32814] Iª q. 105 a. 3 ad 2</span></a> Ad secundum
|
|
|
1608 dicendum quod lumen intellectuale, simul cum similitudine rei
|
|
|
1609 intellectae, est sufficiens principium intelligendi; secundarium
|
|
|
1610 tamen, et a primo principio dependens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A3-p10">
|
|
|
1611 <b>Reply to Objection 3:</b> The intelligible object moves our human intellect, so far as, in a way, it impresses on it its own likeness, by means of
|
|
|
1612 which the intellect is able to understand it. But the likenesses which God impresses on the created intellect are not sufficient
|
|
|
1613 to enable the created intellect to understand Him through His Essence, as we have seen above (
|
|
|
1614 <a href="FP_ii.html#FP_Q12_A2" id="FP_Q105_A3-p10.1" shape="rect">Q[12], A[2]</a>;
|
|
|
1615 <a href="FP_vii.html#FP_Q56_A3" id="FP_Q105_A3-p10.2" shape="rect">Q[56], A[3]</a>). Hence He moves the created
|
|
|
1616 intellect, and yet He cannot be intelligible to it, as we have explained (
|
|
|
1617 <a href="FP_ii.html#FP_Q12_A4" id="FP_Q105_A3-p10.3" shape="rect">Q[12], A[4]</a>).
|
|
|
1618 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 3 ad 3"><a name="32815" shape="rect"><span class="ref">[32815] Iª q. 105 a. 3 ad 3</span></a> Ad tertium
|
|
|
1619 dicendum quod intelligibile movet intellectum nostrum, inquantum
|
|
|
1620 quodammodo imprimit ei suam similitudinem, per quam intelligi
|
|
|
1621 potest. Sed similitudines quas Deus imprimit intellectui creato,
|
|
|
1622 non sufficiunt ad ipsum Deum intelligendum per essentiam, ut supra
|
|
|
1623 habitum est. Unde movet intellectum creatum, cum tamen non sit ei
|
|
|
1624 intelligibilis, ut dictum est.</p></div></div></div><div id="FP_Q105_A4" class="div4"><h4 id="FP_Q105_A4-p0.1">Q. 105. A. 4. Whether God can move the created will?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A4-p2">
|
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|
1625 <b>Objection 1:</b> It would seem that God cannot move the created will. For whatever is moved from without, is forced. But the will cannot be
|
|
|
1626 forced. Therefore it is not moved from without; and therefore cannot be moved by God.
|
|
|
1627 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 4 arg. 1"><a name="32816" shape="rect"><span class="ref">[32816] Iª q. 105 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
1628 proceditur. Videtur quod Deus non possit movere voluntatem creatam.
|
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|
1629 Omne enim quod movetur ab extrinseco, cogitur. Sed voluntas non
|
|
|
1630 potest cogi. Ergo non movetur ab aliquo extrinseco. Et ita non
|
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|
1631 potest moveri a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A4-p3">
|
|
|
1632 <b>Objection 2:</b> Further, God cannot make two contradictories to be true at the same time. But this would follow if He moved the will; for
|
|
|
1633 to be voluntarily moved means to be moved from within, and not by another. Therefore God cannot move the will.
|
|
|
1634 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 4 arg. 2"><a name="32817" shape="rect"><span class="ref">[32817] Iª q. 105 a. 4 arg. 2</span></a> Praeterea, Deus
|
|
|
1635 non potest facere quod contradictoria sint simul vera. Hoc autem
|
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|
1636 sequeretur, si voluntatem moveret, nam voluntarie moveri est ex se
|
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|
1637 moveri, et non ab alio. Ergo Deus non potest voluntatem movere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A4-p4">
|
|
|
1638 <b>Objection 3:</b> Further, movement is attributed to the mover rather than to the one moved; wherefore homicide is not ascribed to the stone,
|
|
|
1639 but to the thrower. Therefore, if God moves the will, it follows that voluntary actions are not imputed to man for reward
|
|
|
1640 or blame. But this is false. Therefore God does not move the will.
|
|
|
1641 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 4 arg. 3"><a name="32818" shape="rect"><span class="ref">[32818] Iª q. 105 a. 4 arg. 3</span></a> Praeterea,
|
|
|
1642 motus magis attribuitur moventi quam mobili, unde homicidium non
|
|
|
1643 attribuitur lapidi, sed proiicienti. Si igitur Deus moveat
|
|
|
1644 voluntatem, sequitur quod opera voluntaria non imputentur homini ad
|
|
|
1645 meritum vel demeritum. Hoc autem est falsum. Non igitur Deus movet
|
|
|
1646 voluntatem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A4-p5">
|
|
|
1647 <b>On the contrary,</b> It is written (
|
|
|
1648 <a class="scripRef" id="FP_Q105_A4-p5.1" href="./asv.html#Phil.2.13" target="asv">Phil. 2:13</a>): "It is God who worketh in us [Vulgate---'you'] both to will and to accomplish."
|
|
|
1649 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 4 s. c."><a name="32819" shape="rect"><span class="ref">[32819] Iª q. 105 a. 4 s. c.</span></a> Sed contra est
|
|
|
1650 quod dicitur ad Philipp. II, <i>Deus est qui operatur in nobis
|
|
|
1651 velle et perficere</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A4-p6">
|
|
|
1652 <b>I answer that,</b> As the intellect is moved by the object and by the Giver of the power of intelligence, as stated above
|
|
|
1653 <a href="FP_x.html#FP_Q105_A3" id="FP_Q105_A4-p6.1" shape="rect">(A[3])</a>, so is the will moved by its object, which is good, and by Him who creates the power of willing. Now the will can be moved
|
|
|
1654 by good as its object, but by God alone sufficiently and efficaciously. For nothing can move a movable thing sufficiently
|
|
|
1655 unless the active power of the mover surpasses or at least equals the
|
|
|
1656 potentiality of the thing movable. Now the potentiality of the will extends to the universal good; for its object is the universal
|
|
|
1657 good; just as the object of the intellect is the universal being. But every created good is some particular good; God alone
|
|
|
1658 is the universal good. Whereas He alone fills the capacity of the will, and moves it sufficiently as its object. In like manner
|
|
|
1659 the power of willing is caused by God alone. For to will is nothing but to be inclined towards the object of the
|
|
|
1660 will, which is universal good. But to incline towards the universal good belongs to the First Mover, to Whom the ultimate
|
|
|
1661 end is proportionate; just as in human affairs to him that presides over the community belongs the directing of his subjects
|
|
|
1662 to the common weal. Wherefore in both ways it belongs to God to move the will; but especially in the second way by an interior
|
|
|
1663 inclination of the will.
|
|
|
1664 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 4 co."><a name="32820" shape="rect"><span class="ref">[32820] Iª q. 105 a. 4 co.</span></a> Respondeo dicendum
|
|
|
1665 quod, sicut intellectus, ut dictum est, movetur ab obiecto, et ab
|
|
|
1666 eo qui dedit virtutem intelligendi; ita voluntas movetur ab
|
|
|
1667 obiecto, quod est bonum, et ab eo qui creat virtutem volendi.
|
|
|
1668 Potest autem voluntas moveri sicut ab obiecto, a quocumque bono;
|
|
|
1669 non tamen sufficienter et efficaciter nisi a Deo. Non enim
|
|
|
1670 sufficienter aliquid potest movere aliquod mobile, nisi virtus
|
|
|
1671 activa moventis excedat, vel saltem adaequet virtutem passivam
|
|
|
1672 mobilis. Virtus autem passiva voluntatis se extendit ad bonum in
|
|
|
1673 universali, est enim eius obiectum bonum universale, sicut et
|
|
|
1674 intellectus obiectum est ens universale. Quodlibet autem bonum
|
|
|
1675 creatum est quoddam particulare bonum, solus autem Deus est bonum
|
|
|
1676 universale. Unde ipse solus implet voluntatem, et sufficienter eam
|
|
|
1677 movet ut obiectum. Similiter autem et virtus volendi a solo Deo
|
|
|
1678 causatur. Velle enim nihil aliud est quam inclinatio quaedam in
|
|
|
1679 obiectum voluntatis, quod est bonum universale. Inclinare autem in
|
|
|
1680 bonum universale est primi moventis cui proportionatur ultimus
|
|
|
1681 finis, sicut in rebus humanis dirigere ad bonum commune est eius
|
|
|
1682 qui praeest multitudini. Unde utroque modo proprium est Dei movere
|
|
|
1683 voluntatem, sed maxime secundo modo, interius eam inclinando.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A4-p7">
|
|
|
1684 <b>Reply to Objection 1:</b> A thing moved by another is forced if moved against its natural inclination; but if it is moved by another giving to it the
|
|
|
1685 proper natural inclination, it is not forced; as when a heavy body is made to move downwards by that which produced it, then
|
|
|
1686 it is not forced. In like manner God, while moving the will, does not force it, because He gives the will its own natural
|
|
|
1687 inclination.
|
|
|
1688 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 4 ad 1"><a name="32821" shape="rect"><span class="ref">[32821] Iª q. 105 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
1689 dicendum quod illud quod movetur ab altero dicitur cogi, si
|
|
|
1690 moveatur contra inclinationem propriam, sed si moveatur ab alio
|
|
|
1691 quod sibi dat propriam inclinationem, non dicitur cogi; sicut
|
|
|
1692 grave, cum movetur deorsum a generante, non cogitur. Sic igitur
|
|
|
1693 Deus, movendo voluntatem, non cogit ipsam, quia dat ei eius
|
|
|
1694 propriam inclinationem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A4-p8">
|
|
|
1695 <b>Reply to Objection 2:</b> To be moved voluntarily, is to be moved from within, that is, by an interior principle: yet this interior principle may be
|
|
|
1696 caused by an exterior principle; and so to be moved from within is not repugnant to being moved by another.
|
|
|
1697 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 4 ad 2"><a name="32822" shape="rect"><span class="ref">[32822] Iª q. 105 a. 4 ad 2</span></a> Ad secundum
|
|
|
1698 dicendum quod moveri voluntarie est moveri ex se, idest a principio
|
|
|
1699 intrinseco, sed illud principium intrinsecum potest esse ab alio
|
|
|
1700 principio extrinseco. Et sic moveri ex se non repugnat ei quod
|
|
|
1701 movetur ab alio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A4-p9">
|
|
|
1702 <b>Reply to Objection 3:</b> If the will were so moved by another as in no way to be moved from within itself, the act of the will would not be imputed
|
|
|
1703 for reward or blame. But since its being moved by another does not prevent its being moved from within itself, as we have
|
|
|
1704 stated (ad 2), it does not thereby forfeit the motive for merit or demerit.
|
|
|
1705 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 4 ad 3"><a name="32823" shape="rect"><span class="ref">[32823] Iª q. 105 a. 4 ad 3</span></a> Ad tertium
|
|
|
1706 dicendum quod, si voluntas ita moveretur ab alio quod ex se
|
|
|
1707 nullatenus moveretur, opera voluntatis non imputarentur ad meritum
|
|
|
1708 vel demeritum. Sed quia per hoc quod movetur ab alio, non
|
|
|
1709 excluditur quin moveatur ex se, ut dictum est; ideo per consequens
|
|
|
1710 non tollitur ratio meriti vel demeriti.</p></div></div></div><div id="FP_Q105_A5" class="div4"><h4 id="FP_Q105_A5-p0.1">Q. 105. A. 5. Whether God works in every agent?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A5-p2">
|
|
|
1711 <b>Objection 1:</b> It would seem that God does not work in every agent. For we must not attribute any insufficiency to God. If therefore God
|
|
|
1712 works in every agent, He works sufficiently in each one. Hence it would be superfluous for the created agent to work at all.
|
|
|
1713 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 5 arg. 1"><a name="32824" shape="rect"><span class="ref">[32824] Iª q. 105 a. 5 arg. 1</span></a> Ad quintum sic
|
|
|
1714 proceditur. Videtur quod Deus non operetur in omni operante. Nulla
|
|
|
1715 enim insufficientia est Deo attribuenda. Si igitur Deus operatur in
|
|
|
1716 omni operante, sufficienter in quolibet operatur. Superfluum igitur
|
|
|
1717 esset quod agens creatum aliquid operaretur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A5-p3">
|
|
|
1718 <b>Objection 2:</b> Further, the same work cannot proceed at the same time from two sources; as neither can one and the same movement belong
|
|
|
1719 to two movable things. Therefore if the creature's operation is from God operating in the creature, it cannot at the same
|
|
|
1720 time proceed from the creature; and so no creature works at all.
|
|
|
1721 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 5 arg. 2"><a name="32825" shape="rect"><span class="ref">[32825] Iª q. 105 a. 5 arg. 2</span></a> Praeterea, una
|
|
|
1722 operatio non est simul a duobus operantibus, sicut nec unus numero
|
|
|
1723 motus potest esse duorum mobilium. Si igitur operatio creaturae est
|
|
|
1724 a Deo in creatura operante, non potest esse simul a creatura. Et
|
|
|
1725 ita nulla creatura aliquid operatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A5-p4">
|
|
|
1726 <b>Objection 3:</b> Further, the maker is the cause of the operation of the thing made, as giving it the form whereby it operates. Therefore,
|
|
|
1727 if God is the cause of the operation of things made by Him, this would be inasmuch as He gives them the power of operating.
|
|
|
1728 But this is in the beginning, when He makes them. Thus it seems that God does not operate any further in the operating creature.
|
|
|
1729 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 5 arg. 3"><a name="32826" shape="rect"><span class="ref">[32826] Iª q. 105 a. 5 arg. 3</span></a> Praeterea,
|
|
|
1730 faciens dicitur esse causa operationis facti, inquantum dat ei
|
|
|
1731 formam qua operatur. Si igitur Deus est causa operationis rerum
|
|
|
1732 factarum ab ipso, hoc erit inquantum dat eis virtutem operandi. Sed
|
|
|
1733 hoc est a principio, quando rem facit. Ergo videtur quod ulterius
|
|
|
1734 non operetur in creatura operante.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A5-p5">
|
|
|
1735 <b>On the contrary,</b> It is written (
|
|
|
1736 <a class="scripRef" id="FP_Q105_A5-p5.1" href="./asv.html#Isa.26.12" target="asv">Is. 26:12</a>): "Lord, Thou hast wrought all our works in [Vulg.: 'for'] us."
|
|
|
1737 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 5 s. c."><a name="32827" shape="rect"><span class="ref">[32827] Iª q. 105 a. 5 s. c.</span></a> Sed contra est
|
|
|
1738 quod dicitur Isaiae XXVI, <i>omnia opera nostra operatus es in
|
|
|
1739 nobis, domine</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q105_A5-p6">
|
|
|
1740 <b>I answer that,</b> Some have understood God to work in every agent in such a way that no created power has any effect in things, but that God
|
|
|
1741 alone is the ultimate cause of everything wrought; for instance, that it is not fire that gives heat, but God in the fire,
|
|
|
1742 and so forth. But this is impossible. First, because the order of cause and effect would be taken away from created things:
|
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1743 and this would imply lack of power in the Creator: for it is due to the power of the cause,
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|
1744 that it bestows active power on its effect. Secondly, because the active powers which are seen to exist in things, would be
|
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1745 bestowed on things to no purpose, if these wrought nothing through them. Indeed, all things created would seem, in a way,
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|
1746 to be purposeless, if they lacked an operation proper to them; since the purpose of everything is its operation. For the less
|
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1747 perfect is always for the sake of the more perfect: and consequently as the matter is for the sake of the form, so the form
|
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|
1748 which is the first act, is for the sake of its operation, which is the second act; and thus operation is the end of the creature.
|
|
|
1749 We must therefore understand that God works in things in such a manner that things have their proper operation.
|
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1750 </p><p id="FP_Q105_A5-p7"> In order to make this clear, we must observe that as there are few kinds of causes; matter is not a principle of action,
|
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1751 but is the subject that receives the effect of action. On the other hand, the end, the agent, and the form are principles
|
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1752 of action, but in a certain order. For the first principle of action is the end which moves the agent; the second is the agent;
|
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1753 the third is the form of that which the agent applies to action (although the agent also acts through its own
|
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1754 form); as may be clearly seen in things made by art. For the craftsman is moved to action by the end, which is the thing wrought,
|
|
|
1755 for instance a chest or a bed; and applies to action the axe which cuts through its being sharp.
|
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|
1756 </p><p id="FP_Q105_A5-p8"> Thus then does God work in every worker, according to these three things. First as an end. For since every operation is for
|
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1757 the sake of some good, real or apparent; and nothing is good either really or apparently, except in as far as it participates
|
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|
1758 in a likeness to the Supreme Good, which is God; it follows that God Himself is the cause of every operation as its end. Again
|
|
|
1759 it is to be observed that where there are several agents in order, the second always acts in virtue of the
|
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1760 first; for the first agent moves the second to act. And thus all agents act in virtue of God Himself: and therefore He is
|
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|
1761 the cause of action in every agent. Thirdly, we must observe that God not only moves things to operated, as it were applying
|
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1762 their forms and powers to operation, just as the workman applies the axe to cut, who nevertheless at times does not give the
|
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1763 axe its form; but He also gives created agents their forms and preserves them in being. Therefore He is the cause of action
|
|
|
1764 not
|
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1765 only by giving the form which is the principle of action, as the generator is said to be the cause of movement in things heavy
|
|
|
1766 and light; but also as preserving the forms and powers of things; just as the sun is said to be the cause of the manifestation
|
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|
1767 of colors, inasmuch as it gives and preserves the light by which colors are made manifest. And since the form of a thing is
|
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1768 within the thing, and all the more, as it approaches nearer to the First and Universal Cause; and because in all things
|
|
|
1769 God Himself is properly the cause of universal being which is innermost in all things; it follows that in all things God works
|
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|
1770 intimately. For this reason in Holy Scripture the operations of nature are attributed to God as operating in nature, according
|
|
|
1771 to
|
|
|
1772 <a class="scripRef" id="FP_Q105_A5-p8.1" href="./asv.html#Job.10.11" target="asv"> Job 10:11</a>: "Thou hast clothed me with skin and flesh: Thou hast put me together with bones and sinews."
|
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1773 </p></div></div><div class="lat"><p class="latin" title="I q. 105 a. 5 co."><a name="32828" shape="rect"><span class="ref">[32828] Iª q. 105 a. 5 co.</span></a> Respondeo dicendum
|
|
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1774 quod Deum operari in quolibet operante aliqui sic intellexerunt,
|
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|
1775 quod nulla virtus creata aliquid operaretur in rebus, sed solus
|
|
|
1776 Deus immediate omnia operaretur; puta quod ignis non calefaceret,
|
|
|
1777 sed Deus in igne, et similiter de omnibus aliis. Hoc autem est
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|
1778 impossibile. Primo quidem, quia sic subtraheretur ordo causae et
|
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|
1779 causati a rebus creatis. Quod pertinet ad impotentiam creantis, ex
|
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|
1780 virtute enim agentis est, quod suo effectui det virtutem agendi.
|
|
|
1781 Secundo, quia virtutes operativae quae in rebus inveniuntur,
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|
|
1782 frustra essent rebus attributae, si per eas nihil operarentur.
|
|
|
1783 Quinimmo omnes res creatae viderentur quodammodo esse frustra, si
|
|
|
1784 propria operatione destituerentur, cum omnis res sit propter suam
|
|
|
1785 operationem. Semper enim imperfectum est propter perfectius, sicut
|
|
|
1786 igitur materia est propter formam, ita forma, quae est actus
|
|
|
1787 primus, est propter suam operationem, quae est actus secundus; et
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|
1788 sic operatio est finis rei creatae. Sic igitur intelligendum est
|
|
|
1789 Deum operari in rebus, quod tamen ipsae res propriam habeant
|
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|
1790 operationem. Ad cuius evidentiam, considerandum est quod, cum sint
|
|
|
1791 causarum quatuor genera, materia quidem non est principium
|
|
|
1792 actionis, sed se habet ut subiectum recipiens actionis effectum.
|
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|
1793 Finis vero et agens et forma se habent ut actionis principium, sed
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|
1794 ordine quodam. Nam primo quidem, principium actionis est finis, qui
|
|
|
1795 movet agentem; secundo vero, agens; tertio autem, forma eius quod
|
|
|
1796 ab agente applicatur ad agendum (quamvis et ipsum agens per formam
|
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|
1797 suam agat); ut patet in artificialibus. Artifex enim movetur ad
|
|
|
1798 agendum a fine, qui est ipsum operatum, puta arca vel lectus; et
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|
1799 applicat ad actionem securim quae incidit per suum acumen. Sic
|
|
|
1800 igitur secundum haec tria Deus in quolibet operante operatur. Primo
|
|
|
1801 quidem, secundum rationem finis. Cum enim omnis operatio sit
|
|
|
1802 propter aliquod bonum verum vel apparens; nihil autem est vel
|
|
|
1803 apparet bonum, nisi secundum quod participat aliquam similitudinem
|
|
|
1804 summi boni, quod est Deus; sequitur quod ipse Deus sit cuiuslibet
|
|
|
1805 operationis causa ut finis. Similiter etiam considerandum est quod,
|
|
|
1806 si sint multa agentia ordinata, semper secundum agens agit in
|
|
|
1807 virtute primi, nam primum agens movet secundum ad agendum. Et
|
|
|
1808 secundum hoc, omnia agunt in virtute ipsius Dei; et ita ipse est
|
|
|
1809 causa actionum omnium agentium. Tertio, considerandum est quod Deus
|
|
|
1810 movet non solum res ad operandum, quasi applicando formas et
|
|
|
1811 virtutes rerum ad operationem, sicut etiam artifex applicat securim
|
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|
1812 ad scindendum, qui tamen interdum formam securi non tribuit; sed
|
|
|
1813 etiam dat formam creaturis agentibus, et eas tenet in esse. Unde
|
|
|
1814 non solum est causa actionum inquantum dat formam quae est
|
|
|
1815 principium actionis, sicut generans dicitur esse causa motus
|
|
|
1816 gravium et levium; sed etiam sicut conservans formas et virtutes
|
|
|
1817 rerum; prout sol dicitur esse causa manifestationis colorum,
|
|
|
1818 inquantum dat et conservat lumen, quo manifestantur colores. Et
|
|
|
1819 quia forma rei est intra rem, et tanto magis quanto consideratur ut
|
|
|
1820 prior et universalior; et ipse Deus est proprie causa ipsius esse
|
|
|
1821 universalis in rebus omnibus, quod inter omnia est magis intimum
|
|
|
1822 rebus; sequitur quod Deus in omnibus intime operetur. Et propter
|
|
|
1823 hoc in sacra Scriptura operationes naturae Deo attribuuntur quasi
|
|
|
1824 operanti in natura; secundum illud Iob X, <i>pelle et carnibus
|
|
|
1825 vestisti me, ossibus et nervis compegisti me</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A5-p9">
|
|
|
1826 <b>Reply to Objection 1:</b> God works sufficiently in things as First Agent, but it does not follow from this that the operation of secondary agents
|
|
|
1827 is superfluous.
|
|
|
1828 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 5 ad 1"><a name="32829" shape="rect"><span class="ref">[32829] Iª q. 105 a. 5 ad 1</span></a> Ad primum ergo
|
|
|
1829 dicendum quod Deus sufficienter operatur in rebus ad modum primi
|
|
|
1830 agentis, nec propter hoc superfluit operatio secundorum
|
|
|
1831 agentium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A5-p10">
|
|
|
1832 <b>Reply to Objection 2:</b> One action does not proceed from two agents of the same order. But nothing hinders the same action from proceeding from a
|
|
|
1833 primary and a secondary agent.
|
|
|
1834 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 5 ad 2"><a name="32830" shape="rect"><span class="ref">[32830] Iª q. 105 a. 5 ad 2</span></a> Ad secundum
|
|
|
1835 dicendum quod una actio non procedit a duobus agentibus unius
|
|
|
1836 ordinis, sed nihil prohibet quin una et eadem actio procedat a
|
|
|
1837 primo et secundo agente.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A5-p11">
|
|
|
1838 <b>Reply to Objection 3:</b> God not only gives things their form, but He also preserves them in existence, and applies them to act, and is moreover the
|
|
|
1839 end of every action, as above explained.
|
|
|
1840 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 5 ad 3"><a name="32831" shape="rect"><span class="ref">[32831] Iª q. 105 a. 5 ad 3</span></a> Ad tertium
|
|
|
1841 dicendum quod Deus non solum dat formas rebus, sed etiam conservat
|
|
|
1842 eas in esse, et applicat eas ad agendum, et est finis omnium
|
|
|
1843 actionum, ut dictum est.</p></div></div></div><div id="FP_Q105_A6" class="div4"><h4 id="FP_Q105_A6-p0.1">Q. 105. A. 6. Whether God can do anything outside the established order of nature?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A6-p2">
|
|
|
1844 <b>Objection 1:</b> It would seem that God cannot do anything outside the established order of nature. For Augustine (Contra Faust. xxvi, 3)
|
|
|
1845 says: "God the Maker and Creator of each nature, does nothing against nature." But that which is outside the natural order
|
|
|
1846 seems to be against nature. Therefore God can do nothing outside the natural order.
|
|
|
1847 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 6 arg. 1"><a name="32832" shape="rect"><span class="ref">[32832] Iª q. 105 a. 6 arg. 1</span></a> Ad sextum sic
|
|
|
1848 proceditur. Videtur quod Deus non possit facere aliquid praeter
|
|
|
1849 ordinem rebus inditum. Dicit enim Augustinus, XXVI contra Faustum,
|
|
|
1850 <i>Deus, conditor et creator omnium naturarum, nihil contra naturam
|
|
|
1851 facit</i>. Sed hoc videtur esse contra naturam, quod est praeter
|
|
|
1852 ordinem naturaliter rebus inditum. Ergo Deus non potest facere
|
|
|
1853 aliquid praeter ordinem rebus inditum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A6-p3">
|
|
|
1854 <b>Objection 2:</b> Further, as the order of justice is from God, so is the order of nature. But God cannot do anything outside the order of
|
|
|
1855 justice; for then He would do something unjust. Therefore He cannot do anything outside the order of nature.
|
|
|
1856 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 6 arg. 2"><a name="32833" shape="rect"><span class="ref">[32833] Iª q. 105 a. 6 arg. 2</span></a> Praeterea,
|
|
|
1857 sicut ordo iustitiae est a Deo, ita et ordo naturae. Sed Deus non
|
|
|
1858 potest facere aliquid praeter ordinem iustitiae, faceret enim tunc
|
|
|
1859 aliquid iniustum. Ergo non potest facere aliquid praeter ordinem
|
|
|
1860 naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A6-p4">
|
|
|
1861 <b>Objection 3:</b> Further, God established the order of nature. Therefore it God does anything outside the order of nature, it would seem that
|
|
|
1862 He is changeable; which cannot be said.
|
|
|
1863 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 6 arg. 3"><a name="32834" shape="rect"><span class="ref">[32834] Iª q. 105 a. 6 arg. 3</span></a> Praeterea,
|
|
|
1864 ordinem naturae Deus instituit. Si igitur praeter ordinem naturae
|
|
|
1865 Deus aliquid faciat, videtur quod ipse sit mutabilis. Quod est
|
|
|
1866 inconveniens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A6-p5">
|
|
|
1867 <b>On the contrary,</b> Augustine says (Contra Faust. xxvi, 3): "God sometimes does things which are contrary to the ordinary course of nature."
|
|
|
1868 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 6 s. c."><a name="32835" shape="rect"><span class="ref">[32835] Iª q. 105 a. 6 s. c.</span></a> Sed contra est
|
|
|
1869 quod Augustinus dicit, XXVI contra Faustum, quod <i>Deus aliquando
|
|
|
1870 aliquid facit contra solitum cursum naturae</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q105_A6-p6">
|
|
|
1871 <b>I answer that,</b> From each cause there results a certain order to its effects, since every cause is a principle; and so, according to the
|
|
|
1872 multiplicity of causes, there results a multiplicity of orders, subjected one to the other, as cause is subjected to cause.
|
|
|
1873 Wherefore a higher cause is not subjected to a cause of a lower order; but conversely. An example of this may be seen in human
|
|
|
1874 affairs. On the father of a family depends the order of the household; which order is
|
|
|
1875 contained in the order of the city; which order again depends on the ruler of the city; while this last order depends on that
|
|
|
1876 of the king, by whom the whole kingdom is ordered.
|
|
|
1877 </p><p id="FP_Q105_A6-p7"> If therefore we consider the order of things depending on the first cause, God cannot do anything against this order; for,
|
|
|
1878 if He did so, He would act against His foreknowledge, or His will, or His goodness. But if we consider the order of things
|
|
|
1879 depending on any secondary cause, thus God can do something outside such order; for He is not subject to the order of secondary
|
|
|
1880 causes; but, on the contrary, this order is subject to Him, as proceeding from Him, not by a natural
|
|
|
1881 necessity, but by the choice of His own will; for He could have created another order of things. Wherefore God can do something
|
|
|
1882 outside this order created by Him, when He chooses, for instance by producing the effects of secondary causes without them,
|
|
|
1883 or by producing certain effects to which secondary causes do not extend. So Augustine says (Contra Faust. xxvi, 3): "God acts
|
|
|
1884 against the wonted course of nature, but by no means does He act against the supreme law; because He does not act against
|
|
|
1885 Himself."
|
|
|
1886 </p></div></div><div class="lat"><p class="latin" title="I q. 105 a. 6 co."><a name="32836" shape="rect"><span class="ref">[32836] Iª q. 105 a. 6 co.</span></a> Respondeo dicendum
|
|
|
1887 quod a qualibet causa derivatur aliquis ordo in suos effectus, cum
|
|
|
1888 quaelibet causa habeat rationem principii. Et ideo secundum
|
|
|
1889 multiplicationem causarum, multiplicantur et ordines, quorum unus
|
|
|
1890 continetur sub altero, sicut et causa continetur sub causa. Unde
|
|
|
1891 causa superior non continetur sub ordine causae inferioris, sed e
|
|
|
1892 converso. Cuius exemplum apparet in rebus humanis, nam ex
|
|
|
1893 patrefamilias dependet ordo domus, qui continetur sub ordine
|
|
|
1894 civitatis, qui procedit a civitatis rectore, cum et hic contineatur
|
|
|
1895 sub ordine regis, a quo totum regnum ordinatur. Si ergo ordo rerum
|
|
|
1896 consideretur prout dependet a prima causa, sic contra rerum ordinem
|
|
|
1897 Deus facere non potest, sic enim si faceret, faceret contra suam
|
|
|
1898 praescientiam aut voluntatem aut bonitatem. Si vero consideretur
|
|
|
1899 rerum ordo prout dependet a qualibet secundarum causarum, sic Deus
|
|
|
1900 potest facere praeter ordinem rerum. Quia ordini secundarum
|
|
|
1901 causarum ipse non est subiectus, sed talis ordo ei subiicitur,
|
|
|
1902 quasi ab eo procedens non per necessitatem naturae, sed per
|
|
|
1903 arbitrium voluntatis, potuisset enim et alium ordinem rerum
|
|
|
1904 instituere. Unde et potest praeter hunc ordinem institutum agere,
|
|
|
1905 cum voluerit; puta agendo effectus secundarum causarum sine ipsis,
|
|
|
1906 vel producendo aliquos effectus ad quos causae secundae non se
|
|
|
1907 extendunt. Unde et Augustinus dicit, XXVI contra Faustum, quod
|
|
|
1908 <i>Deus contra solitum cursum naturae facit; sed contra summam
|
|
|
1909 legem tam nullo modo facit, quam contra seipsum non facit</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A6-p8">
|
|
|
1910 <b>Reply to Objection 1:</b> In natural things something may happen outside this natural order, in two ways. It may happen by the action of an agent which
|
|
|
1911 did not give them their natural inclination; as, for example, when a man moves a heavy body upwards, which does not owe to
|
|
|
1912 him its natural inclination to move downwards; and that would be against nature. It may also happen by the action of the agent
|
|
|
1913 on whom the natural inclination depends; and this is not against nature, as is
|
|
|
1914 clear in the ebb and flow of the tide, which is not against nature; although it is against the natural movement of water in
|
|
|
1915 a downward direction; for it is owing to the influence of a heavenly body, on which the natural inclination of lower bodies
|
|
|
1916 depends. Therefore since the order of nature is given to things by God; if He does anything outside this order, it is not
|
|
|
1917 against nature. Wherefore Augustine says (Contra Faust. xxvi, 3): "That is natural to each thing which is caused by Him from
|
|
|
1918 Whom
|
|
|
1919 is all mode, number, and order in nature."
|
|
|
1920 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 6 ad 1"><a name="32837" shape="rect"><span class="ref">[32837] Iª q. 105 a. 6 ad 1</span></a> Ad primum ergo
|
|
|
1921 dicendum quod, cum aliquid contingit in rebus naturalibus praeter
|
|
|
1922 naturam inditam, hoc potest dupliciter contingere. Uno modo, per
|
|
|
1923 actionem agentis qui inclinationem naturalem non dedit, sicut cum
|
|
|
1924 homo movet corpus grave sursum, quod non habet ab eo ut moveatur
|
|
|
1925 deorsum, et hoc est contra naturam. Alio modo, per actionem illius
|
|
|
1926 agentis a quo dependet actio naturalis. Et hoc non est contra
|
|
|
1927 naturam, ut patet in fluxu et refluxu maris, qui non est contra
|
|
|
1928 naturam, quamvis sit praeter motum naturalem aquae, quae movetur
|
|
|
1929 deorsum; est enim ex impressione caelestis corporis, a quo dependet
|
|
|
1930 naturalis inclinatio inferiorum corporum. Cum igitur naturae ordo
|
|
|
1931 sit a Deo rebus inditus, si quid praeter hunc ordinem faciat, non
|
|
|
1932 est contra naturam. Unde Augustinus dicit, XXVI contra Faustum,
|
|
|
1933 quod <i>id est cuique rei naturale, quod ille fecerit a quo est
|
|
|
1934 omnis modus, numerus et ordo naturae</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A6-p9">
|
|
|
1935 <b>Reply to Objection 2:</b> The order of justice arises by relation to the First Cause, Who is the rule of all justice; and therefore God can do nothing
|
|
|
1936 against such order.
|
|
|
1937 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 6 ad 2"><a name="32838" shape="rect"><span class="ref">[32838] Iª q. 105 a. 6 ad 2</span></a> Ad secundum
|
|
|
1938 dicendum quod ordo iustitiae est secundum relationem ad causam
|
|
|
1939 primam, quae est regula omnis iustitiae. Et ideo praeter hunc
|
|
|
1940 ordinem, Deus nihil facere potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A6-p10">
|
|
|
1941 <b>Reply to Objection 3:</b> God fixed a certain order in things in such a way that at the same time He reserved to Himself whatever he intended to do
|
|
|
1942 otherwise than by a particular cause. So when He acts outside this order, He does not change.
|
|
|
1943 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 6 ad 3"><a name="32839" shape="rect"><span class="ref">[32839] Iª q. 105 a. 6 ad 3</span></a> Ad tertium
|
|
|
1944 dicendum quod Deus sic rebus certum ordinem indidit, ut tamen sibi
|
|
|
1945 reservaret quid ipse aliquando aliter ex causa esset facturus. Unde
|
|
|
1946 cum praeter hunc ordinem agit, non mutatur.</p></div></div></div><div id="FP_Q105_A7" class="div4"><h4 id="FP_Q105_A7-p0.1">Q. 105. A. 7. Whether whatever God does outside the natural order is miraculous?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A7-p2">
|
|
|
1947 <b>Objection 1:</b> It would seem that not everything which God does outside the natural order of things, is miraculous. For the creation of
|
|
|
1948 the world, and of souls, and the justification of the unrighteous, are done by God outside the natural order; as not being
|
|
|
1949 accomplished by the action of any natural cause. Yet these things are not called miracles. Therefore not everything that God
|
|
|
1950 does outside the natural order is a miracle.
|
|
|
1951 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 7 arg. 1"><a name="32840" shape="rect"><span class="ref">[32840] Iª q. 105 a. 7 arg. 1</span></a> Ad septimum sic
|
|
|
1952 proceditur. Videtur quod non omnia quae Deus facit praeter ordinem
|
|
|
1953 naturalem rerum, sint miracula. Creatio enim mundi, et etiam
|
|
|
1954 animarum, et iustificatio impii fiunt a Deo praeter ordinem
|
|
|
1955 naturalem, non enim fiunt per actionem alicuius causae naturalis.
|
|
|
1956 Et tamen haec miracula non dicuntur. Ergo non omnia quae facit Deus
|
|
|
1957 praeter ordinem naturalem rerum, sunt miracula.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A7-p3">
|
|
|
1958 <b>Objection 2:</b> Further, a miracle is "something difficult, which seldom occurs, surpassing the faculty of nature, and going so far beyond
|
|
|
1959 our hopes as to compel our astonishment" [*St. Augustine, De utilitate credendi xvi.]. But some things outside the order of
|
|
|
1960 nature are not arduous; for they occur in small things, such as the recovery and healing of the sick. Nor are they of rare
|
|
|
1961 occurrence, since they happen frequently; as when the sick were placed in the streets, to be
|
|
|
1962 healed by the shadow of Peter (
|
|
|
1963 <a class="scripRef" id="FP_Q105_A7-p3.1" href="./asv.html#Acts.5.15" target="asv">Acts 5:15</a>). Nor do they surpass the faculty of nature; as when people are cured of a fever. Nor are they beyond our hopes, since we
|
|
|
1964 all hope for the resurrection of the dead, which nevertheless will be outside the course of nature. Therefore not all things
|
|
|
1965 are outside the course of natur are miraculous.
|
|
|
1966 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 7 arg. 2"><a name="32841" shape="rect"><span class="ref">[32841] Iª q. 105 a. 7 arg. 2</span></a> Praeterea,
|
|
|
1967 miraculum dicitur aliquid arduum et insolitum supra facultatem
|
|
|
1968 naturae et spem admirantis proveniens. Sed quaedam fiunt praeter
|
|
|
1969 naturae ordinem, quae tamen non sunt ardua, sunt enim in minimis
|
|
|
1970 rebus, sicut in restauratione gemmarum, vel sanatione aegrorum. Nec
|
|
|
1971 etiam sunt insolita, cum frequenter eveniant, sicut cum infirmi in
|
|
|
1972 plateis ponebantur ut ad umbram Petri sanarentur. Nec etiam sunt
|
|
|
1973 supra facultatem naturae, ut cum aliqui sanantur a febribus. Nec
|
|
|
1974 etiam supra spem, sicut resurrectionem mortuorum omnes speramus,
|
|
|
1975 quae tamen fiet praeter ordinem naturae. Ergo non omnia quae fiunt
|
|
|
1976 praeter naturae ordinem, sunt miracula.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A7-p4">
|
|
|
1977 <b>Objection 3:</b> Further, the word miracle is derived from admiration. Now admiration concerns things manifest to the senses. But sometimes
|
|
|
1978 things happen outside the order of nature, which are not manifest to the senses; as when the Apostles were endowed with knowledge
|
|
|
1979 without studying or being taught. Therefore not everything that occurs outside the order of nature is miraculous.
|
|
|
1980 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 7 arg. 3"><a name="32842" shape="rect"><span class="ref">[32842] Iª q. 105 a. 7 arg. 3</span></a> Praeterea,
|
|
|
1981 miraculi nomen ab admiratione sumitur. Sed admiratio est de rebus
|
|
|
1982 sensui manifestis. Sed quandoque aliqua accidunt praeter ordinem
|
|
|
1983 naturalem in rebus sensui non manifestis, sicut cum apostoli facti
|
|
|
1984 sunt scientes, neque invenientes neque discentes. Ergo non omnia
|
|
|
1985 quae fiunt praeter ordinem naturae, sunt miracula.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A7-p5">
|
|
|
1986 <b>On the contrary,</b> Augustine says (Contra Faust. xxvi, 3): "Where God does anything against that order of nature which we know and are accustomed
|
|
|
1987 to observe, we call it a miracle."
|
|
|
1988 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 7 s. c."><a name="32843" shape="rect"><span class="ref">[32843] Iª q. 105 a. 7 s. c.</span></a> Sed contra est
|
|
|
1989 quod Augustinus dicit, XXVI contra Faustum, quod <i>cum Deus
|
|
|
1990 aliquid facit contra cognitum nobis cursum solitumque naturae,
|
|
|
1991 magnalia, vel mirabilia nominantur</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A7-p6">
|
|
|
1992 <b>I answer that,</b> The word miracle is derived from admiration, which arises when an effect is manifest, whereas its cause is hidden; as when
|
|
|
1993 a man sees an eclipse without knowing its cause, as the Philosopher says in the beginning of his Metaphysics. Now the cause
|
|
|
1994 of a manifest effect may be known to one, but unknown to others. Wherefore a thing is wonderful to one man, and not at all
|
|
|
1995 to others: as an eclipse is to a rustic, but not to an astronomer. Now a miracle is so
|
|
|
1996 called as being full of wonder; as having a cause absolutely hidden from all: and this cause is God. Wherefore those things
|
|
|
1997 which God does outside those causes which we know, are called miracles.
|
|
|
1998 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 7 co."><a name="32844" shape="rect"><span class="ref">[32844] Iª q. 105 a. 7 co.</span></a> Respondeo dicendum
|
|
|
1999 quod nomen miraculi ab admiratione sumitur. Admiratio autem
|
|
|
2000 consurgit, cum effectus sunt manifesti et causa occulta; sicut
|
|
|
2001 aliquis admiratur cum videt eclipsim solis et ignorat causam, ut
|
|
|
2002 dicitur in principio Metaphys. Potest autem causa effectus alicuius
|
|
|
2003 apparentis alicui esse nota, quae tamen est aliis incognita. Unde
|
|
|
2004 aliquid est mirum uni, quod non est mirum aliis; sicut eclipsim
|
|
|
2005 solis miratur rusticus, non autem astrologus. Miraculum autem
|
|
|
2006 dicitur quasi admiratione plenum, quod scilicet habet causam
|
|
|
2007 simpliciter et omnibus occultam. Haec autem est Deus. Unde illa
|
|
|
2008 quae a Deo fiunt praeter causas nobis notas, miracula dicuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A7-p7">
|
|
|
2009 <b>Reply to Objection 1:</b> Creation, and the justification of the unrighteous, though done by God alone, are not, properly speaking, miracles, because
|
|
|
2010 they are not of a nature to proceed from any other cause; so they do not occur outside the order of nature, since they do
|
|
|
2011 not belong to that order.
|
|
|
2012 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 7 ad 1"><a name="32845" shape="rect"><span class="ref">[32845] Iª q. 105 a. 7 ad 1</span></a> Ad primum ergo
|
|
|
2013 dicendum quod creatio, et iustificatio impii, etsi a solo Deo
|
|
|
2014 fiant, non tamen, proprie loquendo, miracula dicuntur. Quia non
|
|
|
2015 sunt nata fieri per alias causas, et ita non contingunt praeter
|
|
|
2016 ordinem naturae, cum haec ad ordinem naturae non pertineant.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A7-p8">
|
|
|
2017 <b>Reply to Objection 2:</b> An arduous thing is called a miracle, not on account of the excellence of the thing wherein it is done, but because it surpasses
|
|
|
2018 the faculty of nature: likewise a thing is called unusual, not because it does not often happen, but because it is outside
|
|
|
2019 the usual natural course of things. Furthermore, a thing is said to be above the faculty of nature, not only by reason of
|
|
|
2020 the substance of the thing done, but also on account of the manner and order in
|
|
|
2021 which it is done. Again, a miracle is said to go beyond the hope "of nature," not above the hope "of grace," which hope comes
|
|
|
2022 from faith, whereby we believe in the future resurrection.
|
|
|
2023 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 7 ad 2"><a name="32846" shape="rect"><span class="ref">[32846] Iª q. 105 a. 7 ad 2</span></a> Ad secundum
|
|
|
2024 dicendum quod arduum dicitur miraculum, non propter dignitatem rei
|
|
|
2025 in qua fit; sed quia excedit facultatem naturae. Similiter etiam
|
|
|
2026 insolitum dicitur, non quia frequenter non eveniat sed quia est
|
|
|
2027 praeter naturalem consuetudinem. Supra facultatem autem naturae
|
|
|
2028 dicitur aliquid, non solum propter substantiam facti sed etiam
|
|
|
2029 propter modum et ordinem faciendi. Supra spem etiam naturae
|
|
|
2030 miraculum esse dicitur; non supra spem gratiae, quae est ex fide,
|
|
|
2031 per quam credimus resurrectionem futuram.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A7-p9">
|
|
|
2032 <b>Reply to Objection 3:</b> The knowledge of the Apostles, although not manifest in itself, yet was made manifest in its effect, from which it was shown
|
|
|
2033 to be wonderful.
|
|
|
2034 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 7 ad 3"><a name="32847" shape="rect"><span class="ref">[32847] Iª q. 105 a. 7 ad 3</span></a> Ad tertium
|
|
|
2035 dicendum quod scientia apostolorum, quamvis secundum se non fuerit
|
|
|
2036 manifesta, manifestabatur tamen in effectibus, ex quibus mirabilis
|
|
|
2037 apparebat.</p></div></div></div><div id="FP_Q105_A8" class="div4"><h4 id="FP_Q105_A8-p0.1">Q. 105. A. 8. Whether one miracle is greater than another?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A8-p2">
|
|
|
2038 <b>Objection 1:</b> It would seem that one miracle is not greater than another. For Augustine says (Epist. ad Volusian. cxxxvii): "In miraculous
|
|
|
2039 deeds, the whole measure of the deed is the power of the doer." But by the same power of God all miracles are done. Therefore
|
|
|
2040 one miracle is not greater than another.
|
|
|
2041 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 8 arg. 1"><a name="32848" shape="rect"><span class="ref">[32848] Iª q. 105 a. 8 arg. 1</span></a> Ad octavum sic
|
|
|
2042 proceditur. Videtur quod unum miraculum non sit maius alio. Dicit
|
|
|
2043 enim Augustinus, in epistola ad Volusianum, <i>in rebus mirabiliter
|
|
|
2044 factis tota ratio facti est potentia facientis</i>. Sed eadem
|
|
|
2045 potentia, scilicet Dei, fiunt omnia miracula. Ergo unum non est
|
|
|
2046 maius alio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A8-p3">
|
|
|
2047 <b>Objection 2:</b> Further, the power of God is infinite. But the infinite exceeds the finite beyond all proportion; and therefore no more reason
|
|
|
2048 exists to wonder at one effect thereof than at another. Therefore one miracle is not greater than another.
|
|
|
2049 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 8 arg. 2"><a name="32849" shape="rect"><span class="ref">[32849] Iª q. 105 a. 8 arg. 2</span></a> Praeterea,
|
|
|
2050 potentia Dei est infinita. Sed infinitum improportionabiliter
|
|
|
2051 excedit omne finitum. Ergo non magis est mirandum quod faciat hunc
|
|
|
2052 effectum, quam illum. Ergo unum miraculum non est maius altero.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A8-p4">
|
|
|
2053 <b>On the contrary,</b> The Lord says, speaking of miraculous works (
|
|
|
2054 <a class="scripRef" id="FP_Q105_A8-p4.1" href="./asv.html#John.14.12" target="asv">Jn. 14:12</a>): "The works that I do, he also shall do, and greater than these shall he do."
|
|
|
2055 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 8 s. c."><a name="32850" shape="rect"><span class="ref">[32850] Iª q. 105 a. 8 s. c.</span></a> Sed contra est
|
|
|
2056 quod dominus dicit, Ioan. XIV, de operibus miraculosis loquens,
|
|
|
2057 <i>opera quae ego facio, et ipse faciet, et maiora horum
|
|
|
2058 faciet</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A8-p5">
|
|
|
2059 <b>I answer that,</b> Nothing is called a miracle by comparison with the Divine Power; because no action is of any account compared with the power
|
|
|
2060 of God, according to
|
|
|
2061 <a class="scripRef" id="FP_Q105_A8-p5.1" href="./asv.html#Isa.40.15" target="asv"> Is. 40:15</a>: "Behold the Gentiles are as a drop from a bucket, and are counted as the smallest grain of a balance." But a thing is called
|
|
|
2062 a miracle by comparison with the power of nature which it surpasses. So the more the power of nature is surpassed, the greater
|
|
|
2063 the miracle. Now the power of
|
|
|
2064 nature is surpassed in three ways: firstly, in the substance of the deed, for instance, if two bodies occupy the same place,
|
|
|
2065 or if the sun goes backwards; or if a human body is glorified: such things nature is absolutely unable to do; and these hold
|
|
|
2066 the highest rank among miracles. Secondly, a thing surpasses the power of nature, not in the deed, but in that wherein it
|
|
|
2067 is done; as the raising of the dead, and giving sight to the blind, and the like; for nature can give life, but not to the
|
|
|
2068 dead; and such hold the second rank in miracles. Thirdly, a thing surpasses nature's power in the measure and order in which
|
|
|
2069 it is done; as when a man is cured of a fever suddenly, without treatment or the usual process of nature; or as when the air
|
|
|
2070 is suddenly condensed into rain, by Divine power without a natural cause, as occurred at the prayers of Samuel and Elias;
|
|
|
2071 and these hold the lowest place in miracles. Moreover, each of these kinds has various degrees, according to the different
|
|
|
2072 ways
|
|
|
2073 in which the power of nature is surpassed.
|
|
|
2074 </p></div><div class="lat"><p class="latin" title="I q. 105 a. 8 co."><a name="32851" shape="rect"><span class="ref">[32851] Iª q. 105 a. 8 co.</span></a> Respondeo dicendum
|
|
|
2075 quod nihil potest dici miraculum ex comparatione potentiae divinae,
|
|
|
2076 quia quodcumque factum, divinae potentiae comparatum, est minimum;
|
|
|
2077 secundum illud Isaiae XL, <i>ecce gentes quasi stilla situlae, et
|
|
|
2078 quasi momentum staterae reputatae sunt</i>. Sed dicitur aliquid
|
|
|
2079 miraculum per comparationem ad facultatem naturae, quam excedit. Et
|
|
|
2080 ideo secundum quod magis excedit facultatem naturae, secundum hoc
|
|
|
2081 maius miraculum dicitur. Excedit autem aliquid facultatem naturae
|
|
|
2082 tripliciter. Uno modo, quantum ad substantiam facti, sicut quod duo
|
|
|
2083 corpora sint simul, vel quod sol retrocedat, aut quod corpus
|
|
|
2084 humanum glorificetur; quod nullo modo natura facere potest. Et ista
|
|
|
2085 tenent summum gradum in miraculis. Secundo aliquid excedit
|
|
|
2086 facultatem naturae, non quantum ad id quod fit, sed quantum ad id
|
|
|
2087 in quo fit, sicut resuscitatio mortuorum, et illuminatio caecorum,
|
|
|
2088 et similia. Potest enim natura causare vitam, sed non in mortuo, et
|
|
|
2089 potest praestare visum, sed non caeco. Et haec tenent secundum
|
|
|
2090 locum in miraculis. Tertio modo excedit aliquid facultatem naturae,
|
|
|
2091 quantum ad modum et ordinem faciendi, sicut cum aliquis subito per
|
|
|
2092 virtutem divinam a febre curatur absque curatione et consueto
|
|
|
2093 processu naturae in talibus, et cum statim aer divina virtute in
|
|
|
2094 pluvias densatur absque naturalibus causis, sicut factum est ad
|
|
|
2095 preces Samuelis et Eliae. Et huiusmodi tenent infimum locum in
|
|
|
2096 miraculis. Quaelibet tamen horum habent diversos gradus, secundum
|
|
|
2097 quod diversimode excedunt facultatem naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q105_A8-p6"> From this is clear how to reply to the objections, arguing as they do from the Divine power.</p></div><div class="lat"><p class="latin" title="I q. 105 a. 8 ad arg."><a name="32852" shape="rect"><span class="ref">[32852] Iª q. 105 a. 8 ad arg.</span></a> Et per hoc
|
|
|
2098 patet solutio ad obiecta, quae procedunt ex parte divinae
|
|
|
2099 potentiae.</p></div></div></div></div>
|
|
|
2100 <div id="FP_Q106" class="div3">
|
|
|
2101 <h3 id="FP_Q106-p0.1">Q. 106. HOW ONE CREATURE MOVES ANOTHER (FOUR ARTICLES)</h3>
|
|
|
2102 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
2103 <p id="FP_Q106-p2"> We next consider how one creature moves another. This consideration will be threefold: (1) How the angels move, who are purely
|
|
|
2104 spiritual creatures; (2) How bodies move; (3) How man moves, who is composed of a spiritual and a corporeal nature.
|
|
|
2105 </p><p id="FP_Q106-p3"> Concerning the first point, there are three things to be considered: (1) How an angel acts on an angel; (2) How an angel
|
|
|
2106 acts on a corporeal nature; (3) How an angel acts on man.
|
|
|
2107 </p><p id="FP_Q106-p4"> The first of these raises the question of the enlightenment and speech of the angels; and of their mutual coordination, both
|
|
|
2108 of the good and of the bad angels.
|
|
|
2109 </p><p id="FP_Q106-p5"> Concerning their enlightenment there are four points of inquiry:</p><p id="FP_Q106-p6"><a href="#FP_Q106_A1"> (1) Whether one angel moves the intellect of another by enlightenment?</a></p><p id="FP_Q106-p7"><a href="#FP_Q106_A2"> (2) Whether one angel moves the will of another?</a></p><p id="FP_Q106-p8"><a href="#FP_Q106_A3"> (3) Whether an inferior angel can enlighten a superior angel?</a></p><p id="FP_Q106-p9"><a href="#FP_Q106_A4"> (4) Whether a superior angel enlightens an inferior angel in all that he knows himself?</a></p>
|
|
|
2110 </div></div><div class="lat"><p class="latin" title="I q. 106 pr."><a name="32853" shape="rect"><span class="ref">[32853]
|
|
|
2111 Iª q. 106 pr.</span></a> Deinde considerandum est quomodo una
|
|
|
2112 creatura moveat aliam. Erit autem haec consideratio tripartita, ut
|
|
|
2113 primo consideremus quomodo Angeli moveant, qui sunt creaturae pure
|
|
|
2114 spirituales; secundo, quomodo corpora moveant; tertio, quomodo
|
|
|
2115 homines, qui sunt ex spirituali et corporali natura compositi.
|
|
|
2116 Circa primum tria consideranda occurrunt, primo, quomodo Angelus
|
|
|
2117 agat in Angelum; secundo, quomodo in creaturam corporalem; tertio,
|
|
|
2118 quomodo in homines. Circa primum, considerare oportet de
|
|
|
2119 illuminatione, et locutione Angelorum, et ordinatione eorum ad
|
|
|
2120 invicem, tam bonorum, quam malorum. Circa illuminationem quaeruntur
|
|
|
2121 quatuor. Primo, utrum unus Angelus moveat intellectum alterius
|
|
|
2122 illuminando. Secundo, utrum unus moveat voluntatem alterius.
|
|
|
2123 Tertio, utrum inferior Angelus possit illuminare superiorem.
|
|
|
2124 Quarto, utrum superior Angelus illuminet inferiorem de omnibus quae
|
|
|
2125 cognoscit.</p></div></div></div>
|
|
|
2126 <div id="FP_Q106_A1" class="div4"><h4 id="FP_Q106_A1-p0.1">Q. 106. A. 1. Whether one angel enlightens another?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A1-p2">
|
|
|
2127 <b>Objection 1:</b> It would seem that one angel does not enlighten another. For the angels possess now the same beatitude which we hope to obtain.
|
|
|
2128 But one man will not then enlighten another, according to
|
|
|
2129 <a class="scripRef" id="FP_Q106_A1-p2.1" href="./asv.html#Jer.31.34" target="asv"> Jer. 31:34</a>: "They shall teach no more every man his neighbor, and every man his brother." Therefore neither does an angel enlighten
|
|
|
2130 another now.
|
|
|
2131 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 1 arg. 1"><a name="32854" shape="rect"><span class="ref">[32854] Iª q. 106 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
2132 proceditur. Videtur quod unus Angelus non illuminet alium. Angeli
|
|
|
2133 enim eandem beatitudinem possident nunc, quam nos in futuro
|
|
|
2134 expectamus. Sed tunc unus homo non illuminabit alium; secundum
|
|
|
2135 illud Ierem. XXXI, <i>non docebit ultra vir proximum suum, et vir
|
|
|
2136 fratrem suum</i>. Ergo etiam neque nunc unus Angelus illuminat
|
|
|
2137 alium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A1-p3">
|
|
|
2138 <b>Objection 2:</b> Further, light in the angels is threefold; of nature, of grace, and of glory. But an angel is enlightened in the light of
|
|
|
2139 nature by the Creator; in the light of grace by the Justifier; in the light of glory by the Beatifier; all of which comes
|
|
|
2140 from God. Therefore one angel does not enlighten another.
|
|
|
2141 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 1 arg. 2"><a name="32855" shape="rect"><span class="ref">[32855] Iª q. 106 a. 1 arg. 2</span></a> Praeterea,
|
|
|
2142 triplex est lumen in Angelis, naturae, gratiae et gloriae. Sed
|
|
|
2143 Angelus illuminatur lumine naturae, a creante; lumine gratiae, a
|
|
|
2144 iustificante; lumine gloriae, a beatificante; quod totum Dei est.
|
|
|
2145 Ergo unus Angelus non illuminat alium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A1-p4">
|
|
|
2146 <b>Objection 3:</b> Further, light is a form in the mind. But the rational mind is "informed by God alone, without created intervention," as
|
|
|
2147 Augustine says (QQ. 83, qu. 51). Therefore one angel does not enlighten the mind of another.
|
|
|
2148 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 1 arg. 3"><a name="32856" shape="rect"><span class="ref">[32856] Iª q. 106 a. 1 arg. 3</span></a> Praeterea,
|
|
|
2149 lumen est forma quaedam mentis. Sed mens rationalis a solo Deo
|
|
|
2150 formatur, nulla interposita creatura, ut Augustinus dicit in libro
|
|
|
2151 octoginta trium quaest. Ergo unus Angelus non illuminat mentem
|
|
|
2152 alterius.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A1-p5">
|
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|
2153 <b>On the contrary,</b> Dionysius says (Coel. Hier. viii) that "the angels of the second hierarchy are cleansed, enlightened and perfected by the
|
|
|
2154 angels of the first hierarchy."
|
|
|
2155 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 1 s. c."><a name="32857" shape="rect"><span class="ref">[32857] Iª q. 106 a. 1 s. c.</span></a> Sed contra est
|
|
|
2156 quod dicit Dionysius, VIII cap. Cael. Hier., quod <i>Angeli
|
|
|
2157 secundae hierarchiae purgantur et illuminantur et perficiuntur per
|
|
|
2158 Angelos primae hierarchiae</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q106_A1-p6">
|
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|
2159 <b>I answer that,</b> One angel enlightens another. To make this clear, we must observe that intellectual light is nothing else than a manifestation
|
|
|
2160 of truth, according to
|
|
|
2161 <a class="scripRef" id="FP_Q106_A1-p6.1" href="./asv.html#Eph.5.13" target="asv"> Eph. 5:13</a>: "All that is made manifest is light." Hence to enlighten means nothing else but to communicate to others the manifestation
|
|
|
2162 of the known truth; according to the Apostle (
|
|
|
2163 <a class="scripRef" id="FP_Q106_A1-p6.2" href="./asv.html#Eph.3.8" target="asv">Eph. 3:8</a>): "To me the least of all the saints is given this grace . . . to enlighten all
|
|
|
2164 men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God." Therefore one
|
|
|
2165 angel is said to enlighten another by manifesting the truth which he knows himself. Hence Dionysius says (Coel. Hier. vii):
|
|
|
2166 "Theologians plainly show that the orders of the heavenly beings are taught Divine science by the higher minds."
|
|
|
2167 </p><p id="FP_Q106_A1-p7"> Now since two things concur in the intellectual operation, as we have said (
|
|
|
2168 <a href="FP_x.html#FP_Q105_A3" id="FP_Q106_A1-p7.1" shape="rect">Q[105], A[3]</a>), namely, the intellectual power, and the likeness of the thing understood; in both of these one angel can notify the known
|
|
|
2169 truth to another. First, by strengthening his intellectual power; for just as the power of an imperfect body is strengthened
|
|
|
2170 by the neighborhood of a more perfect body ---for instance, the less hot is made hotter by the presence of what is
|
|
|
2171 hotter; so the intellectual power of an inferior angel is strengthened by the superior angel turning to him: since in spiritual
|
|
|
2172 things, for one thing to turn to another, corresponds to neighborhood in corporeal things. Secondly, one angel manifests the
|
|
|
2173 truth to another as regards the likeness of the thing understood. For the superior angel receives the knowledge of truth by
|
|
|
2174 a kind of universal conception, to receive which the inferior angel's intellect is not sufficiently powerful, for it is
|
|
|
2175 natural to him to receive truth in a more particular manner. Therefore the superior angel distinguishes, in a way, the truth
|
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|
2176 which he conceives universally, so that it can be grasped by the inferior angel; and thus he proposes it to his knowledge.
|
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|
2177 Thus it is with us that the teacher, in order to adapt himself to others, divides into many points the knowledge which he
|
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|
2178 possesses in the universal. This is thus expressed by Dionysius (Coel. Hier. xv): "Every intellectual substance with provident
|
|
|
2179 power divides and multiplies the uniform knowledge bestowed on it by one nearer to God, so as to lead its inferiors upwards
|
|
|
2180 by analogy."
|
|
|
2181 </p></div></div><div class="lat"><p class="latin" title="I q. 106 a. 1 co."><a name="32858" shape="rect"><span class="ref">[32858] Iª q. 106 a. 1 co.</span></a> Respondeo dicendum
|
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|
2182 quod unus Angelus illuminat alium. Ad cuius evidentiam,
|
|
|
2183 considerandum est quod lumen, secundum quod ad intellectum
|
|
|
2184 pertinet, nihil est aliud quam quaedam manifestatio veritatis;
|
|
|
2185 secundum illud ad Ephes. V, <i>omne quod manifestatur, lumen
|
|
|
2186 est</i>. Unde illuminare nihil aliud est quam manifestationem
|
|
|
2187 cognitae veritatis alteri tradere; secundum quem modum apostolus
|
|
|
2188 dicit, ad Ephes. III, <i>mihi, omnium sanctorum minimo, data est
|
|
|
2189 gratia haec, illuminare omnes quae sit dispensatio sacramenti
|
|
|
2190 absconditi a saeculis in Deo</i>. Sic igitur unus Angelus dicitur
|
|
|
2191 illuminare alium, inquantum ei manifestat veritatem quam ipse
|
|
|
2192 cognoscit. Unde Dionysius dicit, VII cap. Cael. Hier., quod
|
|
|
2193 <i>theologi plane monstrant caelestium substantiarum ornatus a
|
|
|
2194 supremis mentibus doceri deificas scientias</i>. Cum autem ad
|
|
|
2195 intelligendum duo concurrant, ut supra diximus, scilicet virtus
|
|
|
2196 intellectiva, et similitudo rei intellectae; secundum haec duo unus
|
|
|
2197 Angelus alteri veritatem notam notificare potest. Primo quidem,
|
|
|
2198 fortificando virtutem intellectivam eius. Sicut enim virtus
|
|
|
2199 imperfectioris corporis confortatur ex situali propinquitate
|
|
|
2200 perfectioris corporis, ut minus calidum crescit in calore ex
|
|
|
2201 praesentia magis calidi; ita virtus intellectiva inferioris Angeli
|
|
|
2202 confortatur ex conversione superioris Angeli ad ipsum. Hoc enim
|
|
|
2203 facit in spiritualibus ordo conversionis, quod facit in
|
|
|
2204 corporalibus ordo localis propinquitatis. Secundo autem unus
|
|
|
2205 Angelus alteri manifestat veritatem, ex parte similitudinis
|
|
|
2206 intellectae. Superior enim Angelus notitiam veritatis accipit in
|
|
|
2207 universali quadam conceptione, ad quam capiendam inferioris Angeli
|
|
|
2208 intellectus non esset sufficiens, sed est ei connaturale ut magis
|
|
|
2209 particulariter veritatem accipiat. Superior ergo Angelus veritatem
|
|
|
2210 quam universaliter concipit, quodammodo distinguit, ut ab inferiori
|
|
|
2211 capi possit; et sic eam cognoscendam illi proponit. Sicut etiam
|
|
|
2212 apud nos, doctores, quod in summa capiunt, multipliciter
|
|
|
2213 distinguunt, providentes capacitati aliorum. Et hoc est quod
|
|
|
2214 Dionysius dicit, XV cap. Cael. Hier., <i>unaquaeque substantia
|
|
|
2215 intellectualis datam sibi a diviniore uniformem intelligentiam,
|
|
|
2216 provida virtute dividit et multiplicat, ad inferioris sursum
|
|
|
2217 ductricem analogiam</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A1-p8">
|
|
|
2218 <b>Reply to Objection 1:</b> All the angels, both inferior and superior, see the Essence of God immediately, and in this respect one does not teach another.
|
|
|
2219 It is of this truth that the prophet speaks; wherefore he adds: "They shall teach no more every man his brother, saying: 'Know
|
|
|
2220 the Lord': for all shall know Me, from the least of them even to the greatest." But all the types of the Divine works, which
|
|
|
2221 are known in God as in their cause, God knows in Himself, because He
|
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|
2222 comprehends Himself; but of others who see God, each one knows the more types, the more perfectly he sees God. Hence a superior
|
|
|
2223 angel knows more about the types of the Divine works than an inferior angel, and concerning these the former enlightens the
|
|
|
2224 latter; and as to this Dionysius says (Div. Nom. iv) that the angels "are enlightened by the types of existing things."
|
|
|
2225 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 1 ad 1"><a name="32859" shape="rect"><span class="ref">[32859] Iª q. 106 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
2226 dicendum quod omnes Angeli, tam superiores quam inferiores,
|
|
|
2227 immediate vident Dei essentiam; et quantum ad hoc, unus non docet
|
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|
2228 alium. De hac enim doctrina propheta loquitur, unde dicit <i>non
|
|
|
2229 docebit vir fratrem suum, dicens, cognosce dominum. Omnes enim
|
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|
2230 cognoscent me, a minimo eorum usque ad maximum</i>. Sed rationes
|
|
|
2231 divinorum operum, quae in Deo cognoscuntur sicut in causa, omnes
|
|
|
2232 quidem Deus in seipso cognoscit, quia seipsum comprehendit, aliorum
|
|
|
2233 vero Deum videntium tanto unusquisque in Deo plures rationes
|
|
|
2234 cognoscit, quanto eum perfectius videt. Unde superior Angelus plura
|
|
|
2235 in Deo de rationibus divinorum operum cognoscit quam inferior; et
|
|
|
2236 de his eum illuminat. Et hoc est quod dicit Dionysius, IV cap. de
|
|
|
2237 Div. Nom., quod <i>Angeli existentium illuminantur
|
|
|
2238 rationibus</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A1-p9">
|
|
|
2239 <b>Reply to Objection 2:</b> An angel does not enlighten another by giving him the light of nature, grace, or glory; but by strengthening his natural
|
|
|
2240 light, and by manifesting to him the truth concerning the state of nature, of grace, and of glory, as explained above.
|
|
|
2241 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 1 ad 2"><a name="32860" shape="rect"><span class="ref">[32860] Iª q. 106 a. 1 ad 2</span></a> Ad secundum
|
|
|
2242 dicendum quod unus Angelus non illuminat alium tradendo ei lumen
|
|
|
2243 naturae vel gratiae vel gloriae; sed confortando lumen naturale
|
|
|
2244 ipsius, et manifestando ei veritatem de his quae pertinent ad
|
|
|
2245 statum naturae, gratiae et gloriae, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A1-p10">
|
|
|
2246 <b>Reply to Objection 3:</b> The rational mind is formed immediately by God, either as the image from the exemplar, forasmuch as it is made to the image
|
|
|
2247 of God alone; or as the subject by the ultimate perfecting form: for the created mind is always considered to be unformed,
|
|
|
2248 except it adhere to the first truth; while the other kinds of enlightenment that proceed from man or angel, are, as it were,
|
|
|
2249 dispositions to this ultimate form.
|
|
|
2250 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 1 ad 3"><a name="32861" shape="rect"><span class="ref">[32861] Iª q. 106 a. 1 ad 3</span></a> Ad tertium
|
|
|
2251 dicendum quod rationalis mens formatur immediate a Deo, vel sicut
|
|
|
2252 imago ab exemplari, quia non est facta ad alterius imaginem quam
|
|
|
2253 Dei, vel sicut subiectum ab ultima forma completiva, quia semper
|
|
|
2254 mens creata reputatur informis, nisi ipsi primae veritati
|
|
|
2255 inhaereat. Aliae vero illuminationes, quae sunt ab homine vel
|
|
|
2256 Angelo, sunt quasi dispositiones ad ultimam formam.</p></div></div></div><div id="FP_Q106_A2" class="div4"><h4 id="FP_Q106_A2-p0.1">Q. 106. A. 2. Whether one angel moves another angel's will?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A2-p2">
|
|
|
2257 <b>Objection 1:</b> It would seem that one angel can move another angel's will. Because, according to Dionysius quoted above
|
|
|
2258 <a href="FP_x.html#FP_Q106_A1" id="FP_Q106_A2-p2.1" shape="rect">(A[1])</a>, as one angel enlightens another, so does he cleanse and perfect another. But cleansing and perfecting seem to belong to
|
|
|
2259 the will: for the former seems to point to the stain of sin which appertains to will; while to be perfected is to obtain an
|
|
|
2260 end, which is the object of the will. Therefore an angel can move another angel's
|
|
|
2261 will.
|
|
|
2262 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 2 arg. 1"><a name="32862" shape="rect"><span class="ref">[32862] Iª q. 106 a. 2 arg. 1</span></a> Ad secundum sic
|
|
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2263 proceditur. Videtur quod unus Angelus possit movere voluntatem
|
|
|
2264 alterius. Quia secundum Dionysium, sicut unus Angelus illuminat
|
|
|
2265 alium, ita purgat et perficit; ut patet ex auctoritate supra
|
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|
2266 inducta. Sed purgatio et perfectio videntur pertinere ad
|
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|
2267 voluntatem, nam purgatio videtur esse a sordibus culpae, quae
|
|
|
2268 pertinet ad voluntatem; perfectio autem videtur esse per
|
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|
2269 consecutionem finis, qui est obiectum voluntatis. Ergo unus Angelus
|
|
|
2270 potest movere voluntatem alterius.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A2-p3">
|
|
|
2271 <b>Objection 2:</b> Further, as Dionysius says (Coel. Hier. vii): "The names of the angels designate their properties." Now the Seraphim are
|
|
|
2272 so called because they "kindle" or "give heat": and this is by love which belongs to the will. Therefore one angel moves another
|
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2273 angel's will.
|
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|
2274 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 2 arg. 2"><a name="32863" shape="rect"><span class="ref">[32863] Iª q. 106 a. 2 arg. 2</span></a> Praeterea,
|
|
|
2275 sicut Dionysius dicit VII cap. Cael. Hier., <i>nomina Angelorum
|
|
|
2276 designant eorum proprietates</i>. Seraphim autem incendentes
|
|
|
2277 dicuntur, aut calefacientes, quod est per amorem, qui ad voluntatem
|
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|
2278 pertinet. Unus ergo Angelus movet voluntatem alterius.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A2-p4">
|
|
|
2279 <b>Objection 3:</b> Further, the Philosopher says (De Anima iii, 11) that the higher appetite moves the lower. But as the intellect of the superior
|
|
|
2280 angel is higher, so also is his will. It seems, therefore, that the superior angel can change the will of another angel.
|
|
|
2281 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 2 arg. 3"><a name="32864" shape="rect"><span class="ref">[32864] Iª q. 106 a. 2 arg. 3</span></a> Praeterea,
|
|
|
2282 philosophus dicit, in III de anima, quod appetitus superior movet
|
|
|
2283 appetitum inferiorem. Sed sicut intellectus Angeli superioris
|
|
|
2284 superior est, ita etiam appetitus. Ergo videtur quod superior
|
|
|
2285 Angelus possit immutare voluntatem alterius.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A2-p5">
|
|
|
2286 <b>On the contrary,</b> To him it belongs to change the will, to whom it belongs to bestow righteousness: for righteousness is the rightness of the
|
|
|
2287 will. But God alone bestows righteousness. Therefore one angel cannot change another angel's will.
|
|
|
2288 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 2 s. c."><a name="32865" shape="rect"><span class="ref">[32865] Iª q. 106 a. 2 s. c.</span></a> Sed contra, eius
|
|
|
2289 est immutare voluntatem, cuius est iustificare, cum iustitia sit
|
|
|
2290 rectitudo voluntatis. Sed solus Deus est qui iustificat. Ergo unus
|
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|
2291 Angelus non potest mutare voluntatem alterius.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q106_A2-p6">
|
|
|
2292 <b>I answer that,</b> As was said above (
|
|
|
2293 <a href="FP_x.html#FP_Q105_A4" id="FP_Q106_A2-p6.1" shape="rect">Q[105], A[4]</a>), the will is changed in two ways; on the part of the object, and on the part of the power. On the part of the object, both
|
|
|
2294 the good itself which is the object of the will, moves the will, as the appetible moves the appetite; and he who points out
|
|
|
2295 the object, as, for instance, one who proves something to be good. But as we have said above (
|
|
|
2296 <a href="FP_x.html#FP_Q105_A4" id="FP_Q106_A2-p6.2" shape="rect">Q[105], A[4]</a>), other goods in a
|
|
|
2297 measure incline the will, yet nothing sufficiently moves the will save the universal good, and that is God. And this good
|
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|
2298 He alone shows, that it may be seen by the blessed, Who, when Moses asked: "Show me Thy glory," answered: "I will show thee
|
|
|
2299 all good" (
|
|
|
2300 <a class="scripRef" id="FP_Q106_A2-p6.3" href="./asv.html#Exod.33.18" target="asv">Ex. 33:18,19</a>). Therefore an angel does not move the will sufficiently, either as the object or as showing the object. But he inclines
|
|
|
2301 the will as something lovable, and as manifesting some created good ordered to God's
|
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|
2302 goodness. And thus he can incline the will to the love of the creature or of God, by way of persuasion.
|
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|
2303 </p><p id="FP_Q106_A2-p7"> But on the part of the power the will cannot be moved at all save by God. For the operation of the will is a certain inclination
|
|
|
2304 of the willer to the thing willed. And He alone can change this inclination, Who bestowed on the creature the power to will:
|
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|
2305 just as that agent alone can change the natural inclination, which can give the power to which follows that natural inclination.
|
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|
2306 Now God alone gave to the creature the power to will, because He alone is the author of the
|
|
|
2307 intellectual nature. Therefore an angel cannot move another angel's will.
|
|
|
2308 </p></div></div><div class="lat"><p class="latin" title="I q. 106 a. 2 co."><a name="32866" shape="rect"><span class="ref">[32866] Iª q. 106 a. 2 co.</span></a> Respondeo dicendum
|
|
|
2309 quod, sicut supra dictum est, voluntas immutatur dupliciter, uno
|
|
|
2310 modo, ex parte obiecti; alio modo ex parte ipsius potentiae. Ex
|
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|
2311 parte quidem obiecti, movet voluntatem et ipsum bonum quod est
|
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|
2312 voluntatis obiectum, sicut appetibile movet appetitum; et ille qui
|
|
|
2313 demonstrat obiectum, puta qui demonstrat aliquid esse bonum. Sed
|
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|
2314 sicut supra dictum est, alia quidem bona aliqualiter inclinant
|
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|
2315 voluntatem; sed nihil sufficienter movet voluntatem, nisi bonum
|
|
|
2316 universale, quod est Deus. Et hoc bonum solus ipse ostendit, ut per
|
|
|
2317 essentiam videatur a beatis, qui dicenti Moysi, <i>ostende mihi
|
|
|
2318 gloriam tuam</i>, respondit, <i>ego ostendam tibi omne bonum</i>,
|
|
|
2319 ut habetur Exod. XXXIII. Angelus ergo non sufficienter movet
|
|
|
2320 voluntatem, neque ut obiectum, neque ut ostendens obiectum. Sed
|
|
|
2321 inclinat eam, ut amabile quoddam, et ut manifestans aliqua bona
|
|
|
2322 creata ordinata in Dei bonitatem. Et per hoc inclinare potest ad
|
|
|
2323 amorem creaturae vel Dei, per modum suadentis. Ex parte vero ipsius
|
|
|
2324 potentiae, voluntas nullo modo potest moveri nisi a Deo. Operatio
|
|
|
2325 enim voluntatis est inclinatio quaedam volentis in volitum. Hanc
|
|
|
2326 autem inclinationem solus ille immutare potest, qui virtutem
|
|
|
2327 volendi creaturae contulit, sicut et naturalem inclinationem solum
|
|
|
2328 illud agens potest mutare, quod potest dare virtutem quam
|
|
|
2329 consequitur inclinatio naturalis. Solus autem Deus est qui
|
|
|
2330 potentiam volendi tribuit creaturae, quia ipse solus est auctor
|
|
|
2331 intellectualis naturae. Unde unus Angelus voluntatem alterius
|
|
|
2332 movere non potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A2-p8">
|
|
|
2333 <b>Reply to Objection 1:</b> Cleansing and perfecting are to be understood according to the mode of enlightenment. And since God enlightens by changing
|
|
|
2334 the intellect and will, He cleanses by removing defects of intellect and will, and perfects unto the end of the intellect
|
|
|
2335 and will. But the enlightenment caused by an angel concerns the intellect, as explained above
|
|
|
2336 <a href="FP_x.html#FP_Q106_A1" id="FP_Q106_A2-p8.1" shape="rect">(A[1])</a>; therefore an angel is to be understood as cleansing from the defect of nescience
|
|
|
2337 in the intellect; and as perfecting unto the consummate end of the intellect, and this is the knowledge of truth. Thus Dionysius
|
|
|
2338 says (Eccl. Hier. vi): that "in the heavenly hierarchy the chastening of the inferior essence is an enlightening of things
|
|
|
2339 unknown, that leads them to more perfect knowledge." For instance, we might say that corporeal sight is cleansed by the removal
|
|
|
2340 of darkness; enlightened by the diffusion of light; and perfected by being brought to the perception of the colored
|
|
|
2341 object.
|
|
|
2342 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 2 ad 1"><a name="32867" shape="rect"><span class="ref">[32867] Iª q. 106 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
2343 dicendum quod secundum modum illuminationis, est accipienda et
|
|
|
2344 purgatio et perfectio. Et quia Deus illuminat immutando intellectum
|
|
|
2345 et voluntatem, purgat a defectibus intellectus et voluntatis, et
|
|
|
2346 perficit in finem intellectus et voluntatis. Angeli autem
|
|
|
2347 illuminatio refertur ad intellectum, ut dictum est. Et ideo etiam
|
|
|
2348 purgatio Angeli intelligitur a defectu intellectus, qui est
|
|
|
2349 nescientia; perfectio autem est consummatio in finem intellectus,
|
|
|
2350 qui est veritas cognita. Et hoc est quod dicit Dionysius, VI cap.
|
|
|
2351 Eccl. Hier., quod <i>in caelesti hierarchia purgatio est in
|
|
|
2352 subiectis essentiis tanquam ignotorum illuminatio in perfectiorem
|
|
|
2353 eas scientiam ducens</i>. Sicut si dicamus visum corporalem
|
|
|
2354 purgari, inquantum removentur tenebrae; illuminari vero, inquantum
|
|
|
2355 perfunditur lumine; perfici vero, secundum quod perducitur ad
|
|
|
2356 cognitionem colorati.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A2-p9">
|
|
|
2357 <b>Reply to Objection 2:</b> One angel can induce another to love God by persuasion as explained above.
|
|
|
2358 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 2 ad 2"><a name="32868" shape="rect"><span class="ref">[32868] Iª q. 106 a. 2 ad 2</span></a> Ad secundum
|
|
|
2359 dicendum quod unus Angelus potest inducere alium ad amorem Dei per
|
|
|
2360 modum persuadentis, ut supra dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A2-p10">
|
|
|
2361 <b>Reply to Objection 3:</b> The Philosopher speaks of the lower sensitive appetite which can be moved by the superior intellectual appetite, because
|
|
|
2362 it belongs to the same nature of the soul, and because the inferior appetite is a power in a corporeal organ. But this does
|
|
|
2363 not apply to the angels.
|
|
|
2364 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 2 ad 3"><a name="32869" shape="rect"><span class="ref">[32869] Iª q. 106 a. 2 ad 3</span></a> Ad tertium
|
|
|
2365 dicendum quod philosophus loquitur de appetitu inferiori sensitivo,
|
|
|
2366 qui potest moveri a superiori intellectivo, quia pertinet ad eandem
|
|
|
2367 naturam animae, et quia inferior appetitus est virtus in organo
|
|
|
2368 corporali. Quod in Angelis locum non habet.</p></div></div></div><div id="FP_Q106_A3" class="div4"><h4 id="FP_Q106_A3-p0.1">Q. 106. A. 3. Whether an inferior angel can enlighten a superior angel?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A3-p2">
|
|
|
2369 <b>Objection 1:</b> It would seem that an inferior angel can enlighten a superior angel. For the ecclesiastical hierarchy is derived from, and
|
|
|
2370 represents the heavenly hierarchy; and hence the heavenly Jerusalem is called "our mother" (
|
|
|
2371 <a class="scripRef" id="FP_Q106_A3-p2.1" href="./asv.html#Gal.4.26" target="asv">Gal. 4:26</a>). But in the Church even superiors are enlightened and taught by their inferiors, as the Apostle says (
|
|
|
2372 <a class="scripRef" id="FP_Q106_A3-p2.2" href="./asv.html#iCor.14.31" target="asv">1 Cor. 14:31</a>): "You may all prophesy one by one, that all may learn and all may be exhorted."
|
|
|
2373 Therefore, likewise in the heavenly hierarchy, the superiors can be enlightened by inferiors.
|
|
|
2374 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 3 arg. 1"><a name="32870" shape="rect"><span class="ref">[32870] Iª q. 106 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
2375 proceditur. Videtur quod Angelus inferior superiorem illuminare
|
|
|
2376 possit. Ecclesiastica enim hierarchia derivata est a caelesti, et
|
|
|
2377 eam repraesentat, unde et superna Ierusalem dicitur mater nostra,
|
|
|
2378 Gal. IV. Sed in Ecclesia etiam superiores illuminantur ab
|
|
|
2379 inferioribus et docentur; secundum illud apostoli, I ad Cor. XIV,
|
|
|
2380 <i>potestis omnes per singulos prophetare, ut omnes discant, et
|
|
|
2381 omnes exhortentur</i>. Ergo et in caelesti hierarchia superiores ab
|
|
|
2382 inferioribus possunt illuminari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A3-p3">
|
|
|
2383 <b>Objection 2:</b> Further, as the order of corporeal substances depends on the will of God, so also does the order of spiritual substances.
|
|
|
2384 But, as was said above (
|
|
|
2385 <a href="FP_x.html#FP_Q105_A6" id="FP_Q106_A3-p3.1" shape="rect">Q[105], A[6]</a>), God sometimes acts outside the order of corporeal substances. Therefore He also sometimes acts outside the order of spiritual
|
|
|
2386 substances, by enlightening inferior otherwise than through their superiors. Therefore in that way the inferiors enlightened
|
|
|
2387 by God can enlighten
|
|
|
2388 superiors.
|
|
|
2389 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 3 arg. 2"><a name="32871" shape="rect"><span class="ref">[32871] Iª q. 106 a. 3 arg. 2</span></a> Praeterea,
|
|
|
2390 sicut ordo corporalium substantiarum dependet ex Dei voluntate, ita
|
|
|
2391 et ordo substantiarum spiritualium. Sed sicut dictum est, Deus
|
|
|
2392 quandoque praeter ordinem substantiarum corporalium operatur. Ergo
|
|
|
2393 quandoque etiam operatur praeter ordinem spiritualium
|
|
|
2394 substantiarum, illuminando inferiores non per medios superiores.
|
|
|
2395 Sic ergo inferiores illuminati a Deo, possunt superiores
|
|
|
2396 illuminare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A3-p4">
|
|
|
2397 <b>Objection 3:</b> Further, one angel enlightens the other to whom he turns, as was above explained
|
|
|
2398 <a href="FP_x.html#FP_Q106_A1" id="FP_Q106_A3-p4.1" shape="rect">(A[1])</a>. But since this turning to another is voluntary, the highest angel can turn to the lowest passing over the others. Therefore
|
|
|
2399 he can enlighten him immediately; and thus the latter can enlighten his superiors.
|
|
|
2400 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 3 arg. 3"><a name="32872" shape="rect"><span class="ref">[32872] Iª q. 106 a. 3 arg. 3</span></a> Praeterea, unus
|
|
|
2401 Angelus alium illuminat, ad quem se convertit, ut supra dictum est.
|
|
|
2402 Sed cum ista conversio sit voluntaria, potest supremus Angelus ad
|
|
|
2403 infimum se convertere, mediis praetermissis. Ergo potest eum
|
|
|
2404 immediate illuminare, et ita potest illuminare superiores.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A3-p5">
|
|
|
2405 <b>On the contrary,</b> Dionysius says that "this is the Divine unalterable law, that inferior things are led to God by the superior" (Coel. Hier.
|
|
|
2406 iv; Eccl. Hier. v).
|
|
|
2407 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 3 s. c."><a name="32873" shape="rect"><span class="ref">[32873] Iª q. 106 a. 3 s. c.</span></a> Sed contra est
|
|
|
2408 quod Dionysius dicit <i>hanc legem esse divinitatis immobiliter
|
|
|
2409 firmatam, ut inferiora reducantur in Deum per superiora</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A3-p6">
|
|
|
2410 <b>I answer that,</b> The inferior angels never enlighten the superior, but are always enlightened by them. The reason is, because, as above explained
|
|
|
2411 (
|
|
|
2412 <a href="FP_x.html#FP_Q105_A6" id="FP_Q106_A3-p6.1" shape="rect">Q[105], A[6]</a>), one order is under another, as cause is under cause; and hence as cause is ordered to cause, so is order to order. Therefore
|
|
|
2413 there is no incongruity if sometimes anything is done outside the order of the inferior cause, to be ordered to the superior
|
|
|
2414 cause, as in human affairs the command of
|
|
|
2415 the president is passed over from obedience to the prince. So it happens that God works miraculously outside the order of
|
|
|
2416 corporeal nature, that men may be ordered to the knowledge of Him. But the passing over of the order that belongs to spiritual
|
|
|
2417 substances in no way belongs to the ordering of men to God; since the angelic operations are not made known to us; as are
|
|
|
2418 the operations of sensible bodies. Thus the order which belongs to spiritual substances is never passed over by God; so that
|
|
|
2419 the
|
|
|
2420 inferiors are always moved by the superior, and not conversely.
|
|
|
2421 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 3 co."><a name="32874" shape="rect"><span class="ref">[32874] Iª q. 106 a. 3 co.</span></a> Respondeo dicendum
|
|
|
2422 quod inferiores Angeli nunquam illuminant superiores, sed semper ab
|
|
|
2423 eis illuminantur. Cuius ratio est quia, sicut supra dictum est,
|
|
|
2424 ordo continetur sub ordine, sicut causa continetur sub causa. Unde
|
|
|
2425 sicut ordinatur causa ad causam, ita ordo ad ordinem. Et ideo non
|
|
|
2426 est inconveniens, si aliquando aliquid fiat praeter ordinem
|
|
|
2427 inferioris causae, ad ordinandum in superiorem causam, sicut in
|
|
|
2428 rebus humanis praetermittitur mandatum praesidis, ut obediatur
|
|
|
2429 principi. Et ita contingit ut praeter ordinem naturae corporalis,
|
|
|
2430 aliquid Deus miraculose operetur, ad ordinandum homines in eius
|
|
|
2431 cognitionem. Sed praetermissio ordinis qui debetur spiritualibus
|
|
|
2432 substantiis, in nullo pertinet ad ordinationem hominum in Deum, cum
|
|
|
2433 operationes Angelorum non sint nobis manifestae, sicut operationes
|
|
|
2434 visibilium corporum. Et ideo ordo qui convenit spiritualibus
|
|
|
2435 substantiis, nunquam a Deo praetermittitur, quin semper inferiora
|
|
|
2436 moveantur per superiora, et non e converso.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A3-p7">
|
|
|
2437 <b>Reply to Objection 1:</b> The ecclesiastical hierarchy imitates the heavenly in some degree, but by a perfect likeness. For in the heavenly hierarchy
|
|
|
2438 the perfection of the order is in proportion to its nearness to God; so that those who are the nearer to God are the more
|
|
|
2439 sublime in grade, and more clear in knowledge; and on that account the superiors are never enlightened by the inferiors, whereas
|
|
|
2440 in the ecclesiastical hierarchy, sometimes those who are the nearer to God in
|
|
|
2441 sanctity, are in the lowest grade, and are not conspicuous for science; and some also are eminent in one kind of science,
|
|
|
2442 and fail in another; and on that account superiors may be taught by inferiors.
|
|
|
2443 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 3 ad 1"><a name="32875" shape="rect"><span class="ref">[32875] Iª q. 106 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
2444 dicendum quod ecclesiastica hierarchia imitatur caelestem
|
|
|
2445 aliqualiter, sed non perfecte consequitur eius similitudinem. In
|
|
|
2446 caelesti enim hierarchia tota ratio ordinis est ex propinquitate ad
|
|
|
2447 Deum. Et ideo illi qui sunt Deo propinquiores, sunt et gradu
|
|
|
2448 sublimiores, et scientia clariores, et propter hoc superiores
|
|
|
2449 nunquam ab inferioribus illuminantur. Sed in ecclesiastica
|
|
|
2450 hierarchia, interdum qui sunt Deo per sanctitatem propinquiores,
|
|
|
2451 sunt gradu infimi, et scientia non eminentes, et quidam in uno
|
|
|
2452 etiam secundum scientiam eminent, et in alio deficiunt. Et propter
|
|
|
2453 hoc superiores ab inferioribus doceri possunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A3-p8">
|
|
|
2454 <b>Reply to Objection 2:</b> As above explained, there is no similarity between what God does outside the order of corporeal nature, and that of spiritual
|
|
|
2455 nature. Hence the argument does not hold.
|
|
|
2456 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 3 ad 2"><a name="32876" shape="rect"><span class="ref">[32876] Iª q. 106 a. 3 ad 2</span></a> Ad secundum
|
|
|
2457 dicendum quod non est similis ratio de hoc quod Deus agat praeter
|
|
|
2458 ordinem naturae corporalis, et naturae spiritualis, ut dictum est.
|
|
|
2459 Unde ratio non sequitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A3-p9">
|
|
|
2460 <b>Reply to Objection 3:</b> An angel turns voluntarily to enlighten another angel, but the angel's will is ever regulated by the Divine law which made
|
|
|
2461 the order in the angels.
|
|
|
2462 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 3 ad 3"><a name="32877" shape="rect"><span class="ref">[32877] Iª q. 106 a. 3 ad 3</span></a> Ad tertium
|
|
|
2463 dicendum quod Angelus voluntate convertitur ad alium Angelum
|
|
|
2464 illuminandum; sed voluntas Angeli semper regulatur lege divina,
|
|
|
2465 quae ordinem in Angelis instituit.</p></div></div></div><div id="FP_Q106_A4" class="div4"><h4 id="FP_Q106_A4-p0.1">Q. 106. A. 4. Whether the superior angel enlightens the inferior as regards all he himself knows?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A4-p2">
|
|
|
2466 <b>Objection 1:</b> It would seem that the superior angel does not enlighten the inferior concerning all he himself knows. For Dionysius says
|
|
|
2467 (Coel. Hier. xii) that the superior angels have a more universal knowledge; and the inferior a more particular and individual
|
|
|
2468 knowledge. But more is contained under a universal knowledge than under a particular knowledge. Therefore not all that the
|
|
|
2469 superior angels know, is known by the inferior, through these being enlightened by the
|
|
|
2470 former.
|
|
|
2471 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 4 arg. 1"><a name="32878" shape="rect"><span class="ref">[32878] Iª q. 106 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
2472 proceditur. Videtur quod Angelus superior non illuminet inferiorem
|
|
|
2473 de omnibus quae ipse novit. Dicit enim Dionysius, XII cap. Cael.
|
|
|
2474 Hier., quod Angeli superiores habent scientiam magis universalem,
|
|
|
2475 inferiores vero magis particularem et subiectam. Sed plura
|
|
|
2476 continentur sub scientia universali quam sub particulari. Ergo non
|
|
|
2477 omnia quae sciunt superiores Angeli, cognoscunt inferiores per
|
|
|
2478 superiorum illuminationem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A4-p3">
|
|
|
2479 <b>Objection 2:</b> Further, the Master of the Sentences (ii, D, 11) says that the superior angels had long known the Mystery of the Incarnation,
|
|
|
2480 whereas the inferior angels did not know it until it was accomplished. Thus we find that on some of the angels inquiring,
|
|
|
2481 as it were, in ignorance: "Who is this King of glory?" other angels, who knew, answered: "The Lord of Hosts, He is the King
|
|
|
2482 of glory," as Dionysius expounds (Coel. Hier. vii). But this would not apply if the superior
|
|
|
2483 angels enlightened the inferior concerning all they know themselves. Therefore they do not do so.
|
|
|
2484 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 4 arg. 2"><a name="32879" shape="rect"><span class="ref">[32879] Iª q. 106 a. 4 arg. 2</span></a> Praeterea,
|
|
|
2485 Magister dicit, in XI distinctione II Sent., quod superiores Angeli
|
|
|
2486 cognoverunt a saeculis mysterium incarnationis, inferioribus vero
|
|
|
2487 ignotum fuit usquequo completum est. Quod videtur per hoc quod,
|
|
|
2488 quibusdam Angelis quaerentibus, quis est iste rex gloriae? Quasi
|
|
|
2489 ignorantibus, alii respondent, quasi scientes, dominus virtutum
|
|
|
2490 ipse est rex gloriae, ut Dionysius exponit VII cap. Cael. Hier. Hoc
|
|
|
2491 autem non esset, si superiores Angeli illuminarent inferiores de
|
|
|
2492 omnibus quae ipsi cognoscunt. Non ergo eos illuminant de omnibus
|
|
|
2493 sibi notis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A4-p4">
|
|
|
2494 <b>Objection 3:</b> Further, if the superior angels enlighten the inferior about all they know, nothing that the superior angels know would be
|
|
|
2495 unknown to the inferior angels. Therefore the superior angels could communicate nothing more to the inferior; which appears
|
|
|
2496 open to objection. Therefore the superior angels enlighten the inferior in all things.
|
|
|
2497 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 4 arg. 3"><a name="32880" shape="rect"><span class="ref">[32880] Iª q. 106 a. 4 arg. 3</span></a> Praeterea, si
|
|
|
2498 omnia superiores Angeli inferioribus annuntiant quae cognoscunt,
|
|
|
2499 nihil inferioribus ignotum remanet, quod superiores cognoscant. Non
|
|
|
2500 ergo de cetero superiores poterunt illuminare inferiores. Quod
|
|
|
2501 videtur inconveniens. Non ergo superiores de omnibus inferiores
|
|
|
2502 illuminant.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A4-p5">
|
|
|
2503 <b>On the contrary,</b> Gregory [*Peter Lombard, Sent. ii, D, ix; Cf. Gregory, Hom. xxxiv, in Ev.] says: "In that heavenly country, though there
|
|
|
2504 are some excellent gifts, yet nothing is held individually." And Dionysius says: "Each heavenly essence communicates to the
|
|
|
2505 inferior the gift derived from the superior" (Coel. Hier. xv), as quoted above
|
|
|
2506 <a href="FP_x.html#FP_Q106_A1" id="FP_Q106_A4-p5.1" shape="rect">(A[1])</a>.
|
|
|
2507 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 4 s. c."><a name="32881" shape="rect"><span class="ref">[32881] Iª q. 106 a. 4 s. c.</span></a> Sed contra est
|
|
|
2508 quod Gregorius dicit, quod <i>in illa caelesti patria, licet
|
|
|
2509 quaedam data sint excellenter, nihil tamen possidetur
|
|
|
2510 singulariter</i>. Et Dionysius dicit, XV cap. Cael. Hier., quod
|
|
|
2511 <i>unaquaeque caelestis essentia intelligentiam sibi a superiori
|
|
|
2512 datam, inferiori communicat</i>; ut patet ex auctoritate supra
|
|
|
2513 inducta.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q106_A4-p6">
|
|
|
2514 <b>I answer that,</b> Every creature participates in the Divine goodness, so as to diffuse the good it possesses to others; for it is of the nature
|
|
|
2515 of good to communicate itself to others. Hence also corporeal agents give their likeness to others so far as they can. So
|
|
|
2516 the more an agent is established in the share of the Divine goodness, so much the more does it strive to transmit its perfections
|
|
|
2517 to others as far as possible. Hence the Blessed Peter admonishes those who by grace
|
|
|
2518 share in the Divine goodness; saying: "As every man hath received grace, ministering the same one to another; as good stewards
|
|
|
2519 of the manifold grace of God" (
|
|
|
2520 <a class="scripRef" id="FP_Q106_A4-p6.1" href="./asv.html#iPet.4.10" target="asv">1 Pet. 4:10</a>). Much more therefore do the holy angels, who enjoy the plenitude of participation of the Divine goodness, impart the same
|
|
|
2521 to those below them.
|
|
|
2522 </p><p id="FP_Q106_A4-p7"> Nevertheless this gift is not received so excellently by the inferior as by the superior angels; and therefore the superior
|
|
|
2523 ever remain in a higher order, and have a more perfect knowledge; as the master understands the same thing better than the
|
|
|
2524 pupil who learns from him.
|
|
|
2525 </p></div></div><div class="lat"><p class="latin" title="I q. 106 a. 4 co."><a name="32882" shape="rect"><span class="ref">[32882] Iª q. 106 a. 4 co.</span></a> Respondeo dicendum
|
|
|
2526 quod omnes creaturae ex divina bonitate participant ut bonum quod
|
|
|
2527 habent, in alia diffundant, nam de ratione boni est quod se aliis
|
|
|
2528 communicet. Et inde est etiam quod agentia corporalia similitudinem
|
|
|
2529 suam aliis tradunt, quantum possibile est. Quanto igitur aliqua
|
|
|
2530 agentia magis in participatione divinae bonitatis constituuntur,
|
|
|
2531 tanto magis perfectiones suas nituntur in alios transfundere,
|
|
|
2532 quantum possibile est. Unde beatus Petrus monet eos qui divinam
|
|
|
2533 bonitatem per gratiam participant, dicens, I Petr. IV,
|
|
|
2534 <i>unusquisque, sicut accepit gratiam, in alterutrum illam
|
|
|
2535 administrantes, sicut boni dispensatores multiformis gratiae
|
|
|
2536 Dei</i>. Multo igitur magis sancti Angeli, qui sunt in plenissima
|
|
|
2537 participatione divinae bonitatis, quidquid a Deo percipiunt,
|
|
|
2538 subiectis impartiuntur. Non tamen recipitur ab inferioribus ita
|
|
|
2539 excellenter sicut est in superioribus. Et ideo superiores semper
|
|
|
2540 remanent in altiori ordine, et perfectiorem scientiam habentes.
|
|
|
2541 Sicut unam et eandem rem plenius intelligit magister, quam
|
|
|
2542 discipulus qui ab eo addiscit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A4-p8">
|
|
|
2543 <b>Reply to Objection 1:</b> The knowledge of the superior angels is said to be more universal as regards the more eminent mode of knowledge.
|
|
|
2544 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 4 ad 1"><a name="32883" shape="rect"><span class="ref">[32883] Iª q. 106 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
2545 dicendum quod superiorum Angelorum scientia dicitur esse
|
|
|
2546 universalior, quantum ad eminentiorem modum intelligendi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A4-p9">
|
|
|
2547 <b>Reply to Objection 2:</b> The Master's words are not to be understood as if the inferior angels were entirely ignorant of the Mystery of the Incarnation
|
|
|
2548 but that they did not know it as fully as the superior angels; and that they progressed in the knowledge of it afterwards
|
|
|
2549 when the Mystery was accomplished.
|
|
|
2550 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 4 ad 2"><a name="32884" shape="rect"><span class="ref">[32884] Iª q. 106 a. 4 ad 2</span></a> Ad secundum
|
|
|
2551 dicendum quod verbum Magistri non sic est intelligendum, quod
|
|
|
2552 inferiores Angeli penitus ignoraverint mysterium incarnationis; sed
|
|
|
2553 quia non ita plene cognoverunt sicut superiores, et in eius
|
|
|
2554 cognitione postmodum profecerunt, dum illud mysterium
|
|
|
2555 impleretur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q106_A4-p10">
|
|
|
2556 <b>Reply to Objection 3:</b> Till the Judgment Day some new things are always being revealed by God to the highest angels, concerning the course of the
|
|
|
2557 world, and especially the salvation of the elect. Hence there is always something for the superior angels to make known to
|
|
|
2558 the inferior.
|
|
|
2559 </p></div><div class="lat"><p class="latin" title="I q. 106 a. 4 ad 3"><a name="32885" shape="rect"><span class="ref">[32885] Iª q. 106 a. 4 ad 3</span></a> Ad tertium
|
|
|
2560 dicendum quod, usque ad diem iudicii, semper nova aliqua supremis
|
|
|
2561 Angelis revelantur divinitus de his quae pertinent ad dispositionem
|
|
|
2562 mundi, et praecipue ad salutem electorum. Unde semper remanet unde
|
|
|
2563 superiores Angeli inferiores illuminent.</p></div></div></div></div>
|
|
|
2564 <div id="FP_Q107" class="div3">
|
|
|
2565 <h3 id="FP_Q107-p0.1">Q. 107. THE SPEECH OF THE ANGELS (FIVE ARTICLES)</h3>
|
|
|
2566 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
2567 <p id="FP_Q107-p2"> We next consider the speech of the angels. Here there are five points of inquiry:</p><p id="FP_Q107-p3"><a href="#FP_Q107_A1"> (1) Whether one angel speaks to another?</a></p><p id="FP_Q107-p4"><a href="#FP_Q107_A2"> (2) Whether the inferior speaks to the superior?</a></p><p id="FP_Q107-p5"><a href="#FP_Q107_A3"> (3) Whether an angel speaks to God?</a></p><p id="FP_Q107-p6"><a href="#FP_Q107_A4"> (4) Whether the angelic speech is subject to local distance?</a></p><p id="FP_Q107-p7"><a href="#FP_Q107_A5"> (5) Whether all the speech of one angel to another is known to all?</a></p>
|
|
|
2568 </div></div><div class="lat"><p class="latin" title="I q. 107 pr."><a name="32886" shape="rect"><span class="ref">[32886]
|
|
|
2569 Iª q. 107 pr.</span></a> Deinde considerandum est de
|
|
|
2570 locutionibus Angelorum. Et circa hoc quaeruntur quinque. Primo,
|
|
|
2571 utrum unus Angelus loquatur alii. Secundo, utrum inferior
|
|
|
2572 superiori. Tertio, utrum Angelus Deo. Quarto, utrum in locutione
|
|
|
2573 Angeli aliquid distantia localis operetur. Quinto, utrum locutionem
|
|
|
2574 unius Angeli ad alterum omnes cognoscant.</p></div></div></div>
|
|
|
2575 <div id="FP_Q107_A1" class="div4"><h4 id="FP_Q107_A1-p0.1">Q. 107. A. 1. Whether one angel speaks to another?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A1-p2">
|
|
|
2576 <b>Objection 1:</b> It would seem that one angel does not speak to another. For Gregory says (Moral. xviii) that, in the state of the resurrection
|
|
|
2577 "each one's body will not hide his mind from his fellows." Much less, therefore, is one angel's mind hidden from another.
|
|
|
2578 But speech manifests to another what lies hidden in the mind. Therefore it is not necessary that one angel should speak to
|
|
|
2579 another.
|
|
|
2580 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 1 arg. 1"><a name="32887" shape="rect"><span class="ref">[32887] Iª q. 107 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
2581 proceditur. Videtur quod unus Angelus alteri non loquatur. Dicit
|
|
|
2582 enim Gregorius, XVIII Moral., quod <i>in statu resurrectionis
|
|
|
2583 uniuscuiusque mentem ab alterius oculis membrorum corpulentia non
|
|
|
2584 abscondit</i>. Multo igitur minus mens unius Angeli absconditur ab
|
|
|
2585 altero. Sed locutio est ad manifestandum alteri quod latet in
|
|
|
2586 mente. Non igitur oportet quod unus Angelus alteri loquatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A1-p3">
|
|
|
2587 <b>Objection 2:</b> Further, speech is twofold; interior, whereby one speaks to oneself; and exterior, whereby one speaks to another. But exterior
|
|
|
2588 speech takes place by some sensible sign, as by voice, or gesture, or some bodily member, as the tongue, or the fingers, and
|
|
|
2589 this cannot apply to the angels. Therefore one angel does not speak to another.
|
|
|
2590 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 1 arg. 2"><a name="32888" shape="rect"><span class="ref">[32888] Iª q. 107 a. 1 arg. 2</span></a> Praeterea,
|
|
|
2591 duplex est locutio, interior, per quam aliquis sibi ipsi loquitur;
|
|
|
2592 et exterior, per quam aliquis loquitur alteri. Exterior autem
|
|
|
2593 locutio fit per aliquod sensibile signum, puta voce vel nutu vel
|
|
|
2594 aliquo corporis membro, puta lingua vel digito, quae Angelis
|
|
|
2595 competere non possunt. Ergo unus Angelus alteri non loquitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A1-p4">
|
|
|
2596 <b>Objection 3:</b> Further, the speaker incites the hearer to listen to what he says. But it does not appear that one angel incites another
|
|
|
2597 to listen; for this happens among us by some sensible sign. Therefore one angel does not speak to another.
|
|
|
2598 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 1 arg. 3"><a name="32889" shape="rect"><span class="ref">[32889] Iª q. 107 a. 1 arg. 3</span></a> Praeterea,
|
|
|
2599 loquens excitat audientem ut attendat suae locutioni. Sed non
|
|
|
2600 videtur per quid unus Angelus excitet alium ad attendendum, hoc
|
|
|
2601 enim fit apud nos aliquo sensibili signo. Ergo unus Angelus non
|
|
|
2602 loquitur alteri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A1-p5">
|
|
|
2603 <b>On the contrary,</b> The Apostle says (
|
|
|
2604 <a class="scripRef" id="FP_Q107_A1-p5.1" href="./asv.html#iCor.13.1" target="asv">1 Cor. 13:1</a>): "If I speak with the tongues of men and of angels."
|
|
|
2605 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 1 s. c."><a name="32890" shape="rect"><span class="ref">[32890] Iª q. 107 a. 1 s. c.</span></a> Sed contra est
|
|
|
2606 quod dicitur I Cor. XIII, <i>si linguis hominum loquar et
|
|
|
2607 Angelorum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q107_A1-p6">
|
|
|
2608 <b>I answer that,</b> The angels speak in a certain way. But, as Gregory says (Moral. ii): "It is fitting that our mind, rising above the properties
|
|
|
2609 of bodily speech, should be lifted to the sublime and unknown methods of interior speech."
|
|
|
2610 </p><p id="FP_Q107_A1-p7"> To understand how one angel speaks to another, we must consider that, as we explained above (
|
|
|
2611 <a href="#FP_Q82_A4" id="FP_Q107_A1-p7.1" shape="rect">Q[82], A[4]</a>), when treating of the actions and powers of the soul, the will moves the intellect to its operation. Now an intelligible
|
|
|
2612 object is present to the intellect in three ways; first, habitually, or in the memory, as Augustine says (De Trin. xiv, 6,7);
|
|
|
2613 secondly, as actually considered or conceived; thirdly, as related to something else. And it is clear
|
|
|
2614 that the intelligible object passes from the first to the second stage by the command of the will, and hence in the definition
|
|
|
2615 of habit these words occur, "which anyone uses when he wills." So likewise the intelligible object passes from the second
|
|
|
2616 to the third stage by the will; for by the will the concept of the mind is ordered to something else, as, for instance, either
|
|
|
2617 to the performing of an action, or to being made known to another. Now when the mind turns itself to the actual
|
|
|
2618 consideration of any habitual knowledge, then a person speaks to himself; for the concept of the mind is called "the interior
|
|
|
2619 word." And by the fact that the concept of the angelic mind is ordered to be made known to another by the will of the angel
|
|
|
2620 himself, the concept of one angel is made known to another; and in this way one angel speaks to another; for to speak to another
|
|
|
2621 only means to make known the mental concept to another.
|
|
|
2622 </p></div></div><div class="lat"><p class="latin" title="I q. 107 a. 1 co."><a name="32891" shape="rect"><span class="ref">[32891] Iª q. 107 a. 1 co.</span></a> Respondeo dicendum
|
|
|
2623 quod in Angelis est aliqua locutio, sed, sicut dicit Gregorius II
|
|
|
2624 Moral., <i>dignum est ut mens nostra, qualitatem corporeae
|
|
|
2625 locutionis excedens, ad sublimes atque incognitos modos locutionis
|
|
|
2626 intimae suspendatur</i>. Ad intelligendum igitur qualiter unus
|
|
|
2627 Angelus alii loquatur, considerandum est quod, sicut supra diximus
|
|
|
2628 cum de actibus et potentiis animae ageretur, voluntas movet
|
|
|
2629 intellectum ad suam operationem. Intelligibile autem est in
|
|
|
2630 intellectu tripliciter, primo quidem, habitualiter, vel secundum
|
|
|
2631 memoriam, ut Augustinus dicit; secundo autem, ut in actu
|
|
|
2632 consideratum vel conceptum; tertio, ut ad aliud relatum. Manifestum
|
|
|
2633 est autem quod de primo gradu in secundum transfertur intelligibile
|
|
|
2634 per imperium voluntatis, unde in definitione habitus dicitur, quo
|
|
|
2635 quis utitur cum voluerit. Similiter autem et de secundo gradu
|
|
|
2636 transfertur in tertium per voluntatem, nam per voluntatem conceptus
|
|
|
2637 mentis ordinatur ad alterum, puta vel ad agendum aliquid, vel ad
|
|
|
2638 manifestandum alteri. Quando autem mens convertit se ad actu
|
|
|
2639 considerandum quod habet in habitu, loquitur aliquis sibi ipsi, nam
|
|
|
2640 ipse conceptus mentis interius verbum vocatur. Ex hoc vero quod
|
|
|
2641 conceptus mentis angelicae ordinatur ad manifestandum alteri, per
|
|
|
2642 voluntatem ipsius Angeli, conceptus mentis unius Angeli innotescit
|
|
|
2643 alteri, et sic loquitur unus Angelus alteri. Nihil est enim aliud
|
|
|
2644 loqui ad alterum, quam conceptum mentis alteri manifestare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A1-p8">
|
|
|
2645 <b>Reply to Objection 1:</b> Our mental concept is hidden by a twofold obstacle. The first is in the will, which can retain the mental concept within,
|
|
|
2646 or can direct it externally. In this way God alone can see the mind of another, according to
|
|
|
2647 <a class="scripRef" id="FP_Q107_A1-p8.1" href="./asv.html#iCor.2.11" target="asv">1 Cor. 2:11</a>: "What man knoweth the things of a man, but the spirit of a man that is in him?" The other obstacle whereby the mental concept
|
|
|
2648 is excluded from another one's knowledge, comes from the body; and so it happens
|
|
|
2649 that even when the will directs the concept of the mind to make itself known, it is not at once make known to another; but
|
|
|
2650 some sensible sign must be used. Gregory alludes to this fact when he says (Moral. ii): "To other eyes we seem to stand aloof
|
|
|
2651 as it were behind the wall of the body; and when we wish to make ourselves known, we go out as it were by the door of the
|
|
|
2652 tongue to show what we really are." But an angel is under no such obstacle, and so he can make his concept known to another
|
|
|
2653 at
|
|
|
2654 once.
|
|
|
2655 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 1 ad 1"><a name="32892" shape="rect"><span class="ref">[32892] Iª q. 107 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
2656 dicendum quod in nobis interior mentis conceptus quasi duplici
|
|
|
2657 obstaculo clauditur. Primo quidem, ipsa voluntate, quae conceptum
|
|
|
2658 intellectus potest retinere interius, vel ad extra ordinare. Et
|
|
|
2659 quantum ad hoc, mentem unius nullus alius potest videre nisi solus
|
|
|
2660 Deus; secundum illud I Cor. II, <i>quae sunt hominis, nemo novit
|
|
|
2661 nisi spiritus hominis, qui in ipso est</i>. Secundo autem clauditur
|
|
|
2662 mens hominis ab alio homine per grossitiem corporis. Unde cum etiam
|
|
|
2663 voluntas ordinat conceptum mentis ad manifestandum alteri, non
|
|
|
2664 statim cognoscitur ab alio, sed oportet aliquod signum sensibile
|
|
|
2665 adhibere. Et hoc est quod Gregorius dicit, II Moral., <i>alienis
|
|
|
2666 oculis intra secretum mentis, quasi post parietem corporis stamus,
|
|
|
2667 sed cum manifestare nosmetipsos cupimus, quasi per linguae ianuam
|
|
|
2668 egredimur, ut quales sumus intrinsecus, ostendamus</i>. Hoc autem
|
|
|
2669 obstaculum non habet Angelus. Et ideo quam cito vult manifestare
|
|
|
2670 suum conceptum, statim alius cognoscit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A1-p9">
|
|
|
2671 <b>Reply to Objection 2:</b> External speech, made by the voice, is a necessity for us on account of the obstacle of the body. Hence it does not befit
|
|
|
2672 an angel; but only interior speech belongs to him, and this includes not only the interior speech by mental concept, but also
|
|
|
2673 its being ordered to another's knowledge by the will. So the tongue of an angel is called metaphorically the angel's power,
|
|
|
2674 whereby he manifests his mental concept.
|
|
|
2675 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 1 ad 2"><a name="32893" shape="rect"><span class="ref">[32893] Iª q. 107 a. 1 ad 2</span></a> Ad secundum
|
|
|
2676 dicendum quod locutio exterior quae fit per vocem, est nobis
|
|
|
2677 necessaria propter obstaculum corporis. Unde non convenit Angelo,
|
|
|
2678 sed sola locutio interior; ad quam pertinet non solum quod loquatur
|
|
|
2679 sibi interius concipiendo, sed etiam quod ordinet per voluntatem ad
|
|
|
2680 alterius manifestationem. Et sic lingua Angelorum metaphorice
|
|
|
2681 dicitur ipsa virtus Angeli, qua conceptum suum manifestat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A1-p10">
|
|
|
2682 <b>Reply to Objection 3:</b> There is no need to draw the attention of the good angels, inasmuch as they always see each other in the Word; for as one
|
|
|
2683 ever sees the other, so he ever sees what is ordered to himself. But because by their very nature they can speak to each other,
|
|
|
2684 and even now the bad angels speak to each other, we must say that the intellect is moved by the intelligible object just as
|
|
|
2685 sense is affected by the sensible object. Therefore, as sense is aroused by the
|
|
|
2686 sensible object, so the mind of an angel can be aroused to attention by some intelligible power.
|
|
|
2687 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 1 ad 3"><a name="32894" shape="rect"><span class="ref">[32894] Iª q. 107 a. 1 ad 3</span></a> Ad tertium
|
|
|
2688 dicendum quod, quantum ad Angelos bonos, qui semper se invicem
|
|
|
2689 vident in verbo, non esset necessarium ponere aliquid excitativum,
|
|
|
2690 quia sicut unus semper videt alium, ita semper videt quidquid in eo
|
|
|
2691 est ad se ordinatum. Sed quia etiam in statu naturae conditae sibi
|
|
|
2692 invicem loqui poterant, et mali Angeli etiam nunc sibi invicem
|
|
|
2693 loquuntur; dicendum est quod, sicut sensus movetur a sensibili, ita
|
|
|
2694 intellectus movetur ab intelligibili. Sicut ergo per signum
|
|
|
2695 sensibile excitatur sensus, ita per aliquam virtutem intelligibilem
|
|
|
2696 potest excitari mens Angeli ad attendendum.</p></div></div></div><div id="FP_Q107_A2" class="div4"><h4 id="FP_Q107_A2-p0.1">Q. 107. A. 2. Whether the inferior angel speaks to the superior?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A2-p2">
|
|
|
2697 <b>Objection 1:</b> It would seem that the inferior angel does not speak to the superior. For on the text (
|
|
|
2698 <a class="scripRef" id="FP_Q107_A2-p2.1" href="./asv.html#iCor.13.1" target="asv">1 Cor. 13:1</a>), "If I speak with the tongues of men and of angels," a gloss remarks that the speech of the angels is an enlightenment whereby
|
|
|
2699 the superior enlightens the inferior. But the inferior never enlightens the superior, as was above explained (
|
|
|
2700 <a href="FP_x.html#FP_Q106_A3" id="FP_Q107_A2-p2.2" shape="rect">Q[106], A[3]</a>). Therefore neither do the inferior speak to the superior.
|
|
|
2701 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 2 arg. 1"><a name="32895" shape="rect"><span class="ref">[32895] Iª q. 107 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
2702 proceditur. Videtur quod inferior Angelus superiori non loquatur.
|
|
|
2703 Quia super illud I Cor. XIII, <i>si linguis hominum loquar et
|
|
|
2704 Angelorum</i>, dicit Glossa quod locutiones Angelorum sunt
|
|
|
2705 illuminationes, quibus superiores illuminant inferiores. Sed
|
|
|
2706 inferiores nunquam illuminant superiores, ut supra dictum est. Ergo
|
|
|
2707 nec inferiores superioribus loquuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A2-p3">
|
|
|
2708 <b>Objection 2:</b> Further, as was said above (
|
|
|
2709 <a href="FP_x.html#FP_Q106_A1" id="FP_Q107_A2-p3.1" shape="rect">Q[106], A[1]</a>), to enlighten means merely to acquaint one man of what is known to another; and this is to speak. Therefore to speak and
|
|
|
2710 to enlighten are the same; so the same conclusion follows.
|
|
|
2711 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 2 arg. 2"><a name="32896" shape="rect"><span class="ref">[32896] Iª q. 107 a. 2 arg. 2</span></a> Praeterea,
|
|
|
2712 supra dictum est quod illuminare nihil est aliud quam illud quod
|
|
|
2713 est alicui manifestum, alteri manifestare. Sed hoc idem est loqui.
|
|
|
2714 Ergo idem est loqui, et illuminare, et sic idem quod prius.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A2-p4">
|
|
|
2715 <b>Objection 3:</b> Further, Gregory says (Moral. ii): "God speaks to the angels by the very fact that He shows to their hearts His hidden and
|
|
|
2716 invisible things." But this is to enlighten them. Therefore, whenever God speaks, He enlightens. In the same way every angelic
|
|
|
2717 speech is an enlightening. Therefore an inferior angel can in no way speak to a superior angel.
|
|
|
2718 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 2 arg. 3"><a name="32897" shape="rect"><span class="ref">[32897] Iª q. 107 a. 2 arg. 3</span></a> Praeterea,
|
|
|
2719 Gregorius dicit, II Moral., quod <i>Deus ad Angelos loquitur, eo
|
|
|
2720 ipso quod eorum cordibus occulta sua invisibilia ostendit</i>. Sed
|
|
|
2721 hoc ipsum est illuminare. Ergo omnis Dei locutio est illuminatio.
|
|
|
2722 Pari ergo ratione, omnis Angeli locutio est illuminatio. Nullo ergo
|
|
|
2723 modo Angelus inferior superiori loqui potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A2-p5">
|
|
|
2724 <b>On the contrary,</b> According to the exposition of Dionysius (Coel. Hier. vii), the inferior angels said to the superior: "Who is this King of
|
|
|
2725 Glory?"
|
|
|
2726 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 2 s. c."><a name="32898" shape="rect"><span class="ref">[32898] Iª q. 107 a. 2 s. c.</span></a> Sed contra est
|
|
|
2727 quod, sicut Dionysius exponit VII Cael. Hier., inferiores Angeli
|
|
|
2728 superioribus dixerunt, quis est iste rex gloriae?</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q107_A2-p6">
|
|
|
2729 <b>I answer that,</b> The inferior angels can speak to the superior. To make this clear, we must consider that every angelic enlightening is an
|
|
|
2730 angelic speech; but on the other hand, not every speech is an enlightening; because, as we have said
|
|
|
2731 <a href="FP_x.html#FP_Q107_A1" id="FP_Q107_A2-p6.1" shape="rect">(A[1])</a>, for one angel to speak to another angel means nothing else, but that by his own will he directs his mental concept in such
|
|
|
2732 a way, that it becomes known to the other. Now what the mind conceives may be
|
|
|
2733 reduced to a twofold principle; to God Himself, Who is the primal truth; and to the will of the one who understands, whereby
|
|
|
2734 we actually consider anything. But because truth is the light of the intellect, and God Himself is the rule of all truth;
|
|
|
2735 the manifestation of what is conceived by the mind, as depending on the primary truth, is both speech and enlightenment; for
|
|
|
2736 example, when one man says to another: "Heaven was created by God"; or, "Man is an animal." The manifestation, however, of
|
|
|
2737 what
|
|
|
2738 depends on the will of the one who understands, cannot be called an enlightenment, but is only a speech; for instance, when
|
|
|
2739 one says to another: "I wish to learn this; I wish to do this or that." The reason is that the created will is not a light,
|
|
|
2740 nor a rule of truth; but participates of light. Hence to communicate what comes from the created will is not, as such, an
|
|
|
2741 enlightening. For to know what you may will, or what you may understand does not belong to the perfection of my intellect;
|
|
|
2742 but
|
|
|
2743 only to know the truth in reality.
|
|
|
2744 </p><p id="FP_Q107_A2-p7"> Now it is clear that the angels are called superior or inferior by comparison with this principle, God; and therefore enlightenment,
|
|
|
2745 which depends on the principle which is God, is conveyed only by the superior angels to the inferior. But as regards the will
|
|
|
2746 as the principle, he who wills is first and supreme; and therefore the manifestation of what belongs to the will, is conveyed
|
|
|
2747 to others by the one who wills. In that manner both the superior angels speak to the inferior, and
|
|
|
2748 the inferior speak to the superior.
|
|
|
2749 </p></div></div><div class="lat"><p class="latin" title="I q. 107 a. 2 co."><a name="32899" shape="rect"><span class="ref">[32899] Iª q. 107 a. 2 co.</span></a> Respondeo dicendum
|
|
|
2750 quod Angeli inferiores superioribus loqui possunt. Ad cuius
|
|
|
2751 evidentiam, considerandum est quod omnis illuminatio est locutio in
|
|
|
2752 Angelis, sed non omnis locutio est illuminatio. Quia sicut dictum
|
|
|
2753 est, Angelum loqui Angelo nihil aliud est quam conceptum suum
|
|
|
2754 ordinare ad hoc ut ei innotescat, per propriam voluntatem. Ea vero
|
|
|
2755 quae mente concipiuntur, ad duplex principium referri possunt,
|
|
|
2756 scilicet ad ipsum Deum, qui est prima veritas; et ad voluntatem
|
|
|
2757 intelligentis, per quam aliquid actu consideramus. Quia vero
|
|
|
2758 veritas est lumen intellectus, et regula omnis veritatis est ipse
|
|
|
2759 Deus; manifestatio eius quod mente concipitur, secundum quod
|
|
|
2760 dependet a prima veritate, et locutio est et illuminatio; puta si
|
|
|
2761 unus homo dicat alii, caelum est a Deo creatum, vel, homo est
|
|
|
2762 animal. Sed manifestatio eorum quae dependent ex voluntate
|
|
|
2763 intelligentis, non potest dici illuminatio, sed locutio tantum;
|
|
|
2764 puta si aliquis alteri dicat, volo hoc addiscere, volo hoc vel
|
|
|
2765 illud facere. Cuius ratio est, quia voluntas creata non est lux,
|
|
|
2766 nec regula veritatis, sed participans lucem, unde communicare ea
|
|
|
2767 quae sunt a voluntate creata, inquantum huiusmodi, non est
|
|
|
2768 illuminare. Non enim pertinet ad perfectionem intellectus mei, quid
|
|
|
2769 tu velis, vel quid tu intelligas, cognoscere, sed solum quid rei
|
|
|
2770 veritas habeat. Manifestum est autem quod Angeli dicuntur
|
|
|
2771 superiores vel inferiores per comparationem ad hoc principium quod
|
|
|
2772 est Deus. Et ideo illuminatio, quae dependet a principio quod est
|
|
|
2773 Deus, solum per superiores Angelos ad inferiores deducitur. Sed in
|
|
|
2774 ordine ad principium quod est voluntas, ipse volens est primus et
|
|
|
2775 supremus. Et ideo manifestatio eorum quae ad voluntatem pertinent,
|
|
|
2776 per ipsum volentem deducitur ad alios quoscumque. Et quantum ad
|
|
|
2777 hoc, et superiores inferioribus, et inferiores superioribus
|
|
|
2778 loquuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A2-p8"> <b>Reply to Objections 1
|
|
|
2779 & 2:</b> From this clearly appear the replies to the first and second objections.</p></div><div class="lat"><p class="latin" title="I q. 107 a. 2 ad 1"><a name="32900" shape="rect"><span class="ref">[32900] Iª q. 107 a. 2 ad 1</span></a> Et per hoc patet
|
|
|
2780 solutio ad primum, et ad secundum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A2-p9">
|
|
|
2781 <b>Reply to Objection 3:</b> Every speech of God to the angels is an enlightening; because since the will of God is the rule of truth, it belongs to the
|
|
|
2782 perfection and enlightenment of the created mind to know even what God wills. But the same does not apply to the will of the
|
|
|
2783 angels, as was explained above.
|
|
|
2784 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 2 ad 3"><a name="32901" shape="rect"><span class="ref">[32901] Iª q. 107 a. 2 ad 3</span></a> Ad tertium
|
|
|
2785 dicendum quod omnis Dei locutio ad Angelos est illuminatio, quia
|
|
|
2786 cum voluntas Dei sit regula veritatis, etiam scire quid Deus velit,
|
|
|
2787 pertinet ad perfectionem et illuminationem mentis creatae. Sed non
|
|
|
2788 est eadem ratio de voluntate Angeli, ut dictum est.</p></div></div></div><div id="FP_Q107_A3" class="div4"><h4 id="FP_Q107_A3-p0.1">Q. 107. A. 3. Whether an angel speaks to God?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A3-p2">
|
|
|
2789 <b>Objection 1:</b> It would seem that an angel does not speak to God. For speech makes known something to another. But an angel cannot make
|
|
|
2790 known anything to God, Who knows all things. Therefore an angel does not speak to God.
|
|
|
2791 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 3 arg. 1"><a name="32902" shape="rect"><span class="ref">[32902] Iª q. 107 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
2792 proceditur. Videtur quod Angelus Deo non loquatur. Locutio enim est
|
|
|
2793 ad manifestandum aliquid alteri. Sed Angelus nihil potest
|
|
|
2794 manifestare Deo, qui omnia novit. Ergo Angelus non loquitur
|
|
|
2795 Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A3-p3">
|
|
|
2796 <b>Objection 2:</b> Further, to speak is to order the mental concept in reference to another, as was shown above
|
|
|
2797 <a href="FP_x.html#FP_Q107_A1" id="FP_Q107_A3-p3.1" shape="rect">(A[1])</a>. But an angel ever orders his mental concept to God. So if an angel speaks to God, he ever speaks to God; which in some ways
|
|
|
2798 appears to be unreasonable, since an angel sometimes speaks to another angel. Therefore it seems that an angel never speaks
|
|
|
2799 to God.
|
|
|
2800 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 3 arg. 2"><a name="32903" shape="rect"><span class="ref">[32903] Iª q. 107 a. 3 arg. 2</span></a> Praeterea,
|
|
|
2801 loqui est ordinare conceptum intellectus ad alterum, ut dictum est.
|
|
|
2802 Sed Angelus semper conceptum suae mentis ordinat in Deum. Si ergo
|
|
|
2803 aliquando Deo loquitur, semper Deo loquitur, quod potest videri
|
|
|
2804 alicui inconveniens, cum aliquando Angelus Angelo loquatur. Videtur
|
|
|
2805 ergo quod Angelus nunquam loquatur Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A3-p4">
|
|
|
2806 <b>On the contrary,</b> It is written (
|
|
|
2807 <a class="scripRef" id="FP_Q107_A3-p4.1" href="./asv.html#Zech.1.12" target="asv">Zech. 1:12</a>): "The angel of the Lord answered and said: O Lord of hosts, how long wilt Thou not have mercy on Jerusalem." Therefore an
|
|
|
2808 angel speaks to God.
|
|
|
2809 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 3 s. c."><a name="32904" shape="rect"><span class="ref">[32904] Iª q. 107 a. 3 s. c.</span></a> Sed contra est
|
|
|
2810 quod dicitur Zachar. I, <i>respondit Angelus domini, et dixit,
|
|
|
2811 domine exercituum, usquequo non misereberis Ierusalem?</i> Loquitur
|
|
|
2812 ergo Angelus Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A3-p5">
|
|
|
2813 <b>I answer that,</b> As was said above (
|
|
|
2814 <a href="FP_x.html#FP_Q107_A1" id="FP_Q107_A3-p5.1" shape="rect">AA[1]</a>,2), the angel speaks by ordering his mental concept to something else. Now one thing is ordered to another in a twofold manner.
|
|
|
2815 In one way for the purpose of giving one thing to another, as in natural things the agent is ordered to the patient, and in
|
|
|
2816 human speech the teacher is ordered to the learner; and in this sense an angel in no way speaks to God either of what concerns
|
|
|
2817 the truth, or of whatever
|
|
|
2818 depends on the created will; because God is the principle and source of all truth and of all will. In another way one thing
|
|
|
2819 is ordered to another to receive something, as in natural things the passive is ordered to the agent, and in human speech
|
|
|
2820 the disciple to the master; and in this way an angel speaks to God, either by consulting the Divine will of what ought to
|
|
|
2821 be done, or by admiring the Divine excellence which he can never comprehend; thus Gregory says (Moral. ii) that "the angels
|
|
|
2822 speak
|
|
|
2823 to God, when by contemplating what is above themselves they rise to emotions of admiration."
|
|
|
2824 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 3 co."><a name="32905" shape="rect"><span class="ref">[32905] Iª q. 107 a. 3 co.</span></a> Respondeo dicendum
|
|
|
2825 quod, sicut dictum est, locutio Angeli est per hoc, quod conceptus
|
|
|
2826 mentis ordinatur ad alterum. Sed aliquid ordinatur ad alterum
|
|
|
2827 dupliciter. Uno modo, ad hoc quod communicet alteri; sicut in rebus
|
|
|
2828 naturalibus agens ordinatur ad patiens et in locutione humana
|
|
|
2829 doctor ordinatur ad discipulum. Et quantum ad hoc, nullo modo
|
|
|
2830 Angelus loquitur Deo, neque de his quae ad rerum veritatem
|
|
|
2831 pertinent, neque de his quae dependent a voluntate creata, quia
|
|
|
2832 Deus est omnis veritatis et omnis voluntatis principium et
|
|
|
2833 conditor. Alio modo ordinatur aliquid ad alterum, ut ab eo aliquid
|
|
|
2834 accipiat; sicut in rebus naturalibus passivum ad agens, et in
|
|
|
2835 locutione humana discipulus ad magistrum. Et hoc modo Angelus
|
|
|
2836 loquitur Deo, vel consultando divinam voluntatem de agendis; vel
|
|
|
2837 eius excellentiam, quam nunquam comprehendit, admirando; sicut
|
|
|
2838 Gregorius dicit, II Moral., quod <i>Angeli loquuntur Deo, cum per
|
|
|
2839 hoc quod super semetipsos respiciunt, in motum admirationis
|
|
|
2840 surgunt</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A3-p6">
|
|
|
2841 <b>Reply to Objection 1:</b> Speech is not always for the purpose of making something known to another; but is sometimes finally ordered to the purpose
|
|
|
2842 of manifesting something to the speaker himself; as when the disciples ask instruction from the master.
|
|
|
2843 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 3 ad 1"><a name="32906" shape="rect"><span class="ref">[32906] Iª q. 107 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
2844 dicendum quod locutio non semper est ad manifestandum alteri; sed
|
|
|
2845 quandoque ad hoc ordinatur finaliter, ut loquenti aliquid
|
|
|
2846 manifestetur; sicut cum discipulus quaerit aliquid a magistro.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A3-p7">
|
|
|
2847 <b>Reply to Objection 2:</b> The angels are ever speaking to God in the sense of praising and admiring Him and His works; but they speak to Him by consulting
|
|
|
2848 Him about what ought to be done whenever they have to perform any new work, concerning which they desire enlightenment.
|
|
|
2849 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 3 ad 2"><a name="32907" shape="rect"><span class="ref">[32907] Iª q. 107 a. 3 ad 2</span></a> Ad secundum
|
|
|
2850 dicendum quod locutione qua Angeli loquuntur Deo laudantes ipsum et
|
|
|
2851 admirantes, semper Angeli Deo loquuntur. Sed locutione qua eius
|
|
|
2852 sapientiam consulunt super agendis, tunc ei loquuntur, quando
|
|
|
2853 aliquod novum per eos agendum occurrit, super quo desiderant
|
|
|
2854 illuminari.</p></div></div></div><div id="FP_Q107_A4" class="div4"><h4 id="FP_Q107_A4-p0.1">Q. 107. A. 4. Whether local distance influences the angelic speech?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A4-p2">
|
|
|
2855 <b>Objection 1:</b> It would seem that local distance affects the angelic speech. For as Damascene says (De Fide Orth. i, 13): "An angel works
|
|
|
2856 where he is." But speech is an angelic operation. Therefore, as an angel is in a determinate place, it seems that an angel's
|
|
|
2857 speech is limited by the bounds of that place.
|
|
|
2858 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 4 arg. 1"><a name="32908" shape="rect"><span class="ref">[32908] Iª q. 107 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
2859 proceditur. Videtur quod localis distantia operetur aliquid in
|
|
|
2860 locutione angelica. Sicut enim dicit Damascenus, <i>Angelus ubi
|
|
|
2861 est, ibi operatur</i>. Locutio autem est quaedam operatio Angeli.
|
|
|
2862 Cum ergo Angelus sit in determinato loco, videtur quod usque ad
|
|
|
2863 determinatam loci distantiam Angelus loqui possit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A4-p3">
|
|
|
2864 <b>Objection 2:</b> Further, a speaker cries out on account of the distance of the hearer. But it is said of the Seraphim that "they cried one
|
|
|
2865 to another" (
|
|
|
2866 <a class="scripRef" id="FP_Q107_A4-p3.1" href="./asv.html#Isa.6.3" target="asv">Is. 6:3</a>). Therefore in the angelic speech local distance has some effect.
|
|
|
2867 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 4 arg. 2"><a name="32909" shape="rect"><span class="ref">[32909] Iª q. 107 a. 4 arg. 2</span></a> Praeterea,
|
|
|
2868 clamor loquentis fit propter distantiam audientis. Sed Isaiae VI
|
|
|
2869 dicitur de Seraphim, quod clamabat alter ad alterum. Ergo videtur
|
|
|
2870 quod in locutione Angelorum aliquid operetur localis distantia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A4-p4">
|
|
|
2871 <b>On the contrary,</b> It is said that the rich man in hell spoke to Abraham, notwithstanding the local distance (
|
|
|
2872 <a class="scripRef" id="FP_Q107_A4-p4.1" href="./asv.html#Luke.16.24" target="asv">Lk. 16:24</a>). Much less therefore does local distance impede the speech of one angel to another.
|
|
|
2873 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 4 s. c."><a name="32910" shape="rect"><span class="ref">[32910] Iª q. 107 a. 4 s. c.</span></a> Sed contra est
|
|
|
2874 quod, sicut dicitur Luc. XVI, dives in Inferno positus loquebatur
|
|
|
2875 Abrahae, non impediente locali distantia. Multo igitur minus
|
|
|
2876 localis distantia potest impedire locutionem unius Angeli ad
|
|
|
2877 alterum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A4-p5">
|
|
|
2878 <b>I answer that,</b> The angelic speech consists in an intellectual operation, as explained above (
|
|
|
2879 <a href="FP_x.html#FP_Q107_A1" id="FP_Q107_A4-p5.1" shape="rect">AA[1]</a>,2,3). And the intellectual operation of an angel abstracts from the "here and now." For even our own intellectual operation
|
|
|
2880 takes place by abstraction from the "here and now," except accidentally on the part of the phantasms, which do not exist at
|
|
|
2881 all in an angel. But as regards whatever is abstracted from "here and now," neither difference of time
|
|
|
2882 nor local distance has any influence whatever. Hence in the angelic speech local distance is no impediment.
|
|
|
2883 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 4 co."><a name="32911" shape="rect"><span class="ref">[32911] Iª q. 107 a. 4 co.</span></a> Respondeo dicendum
|
|
|
2884 quod locutio Angeli in intellectuali operatione consistit, ut ex
|
|
|
2885 dictis patet. Intellectualis autem operatio Angeli omnino abstracta
|
|
|
2886 est a loco et tempore, nam etiam nostra intellectualis operatio est
|
|
|
2887 per abstractionem ab hic et nunc, nisi per accidens ex parte
|
|
|
2888 phantasmatum, quae in Angelis nulla sunt. In eo autem quod est
|
|
|
2889 omnino abstractum a loco et tempore, nihil operatur neque temporis
|
|
|
2890 diversitas, neque loci distantia. Unde in locutione Angeli nullum
|
|
|
2891 impedimentum facit distantia loci.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A4-p6">
|
|
|
2892 <b>Reply to Objection 1:</b> The angelic speech, as above explained (A[1], ad 2), is interior; perceived, nevertheless, by another; and therefore it exists
|
|
|
2893 in the angel who speaks, and consequently where the angel is who speaks. But as local distance does not prevent one angel
|
|
|
2894 seeing another, so neither does it prevent an angel perceiving what is ordered to him on the part of another; and this is
|
|
|
2895 to perceive his speech.
|
|
|
2896 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 4 ad 1"><a name="32912" shape="rect"><span class="ref">[32912] Iª q. 107 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
2897 dicendum quod locutio Angeli, sicut dictum est, est locutio
|
|
|
2898 interior, quae tamen ab alio percipitur, et ideo est in Angelo
|
|
|
2899 loquente, et per consequens ubi est Angelus loquens. Sed sicut
|
|
|
2900 distantia localis non impedit quin unus Angelus alium videre
|
|
|
2901 possit; ita etiam non impedit quin percipiat quod in eo ad se
|
|
|
2902 ordinatur, quod est eius locutionem percipere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A4-p7">
|
|
|
2903 <b>Reply to Objection 2:</b> The cry mentioned is not a bodily voice raised by reason of the local distance; but is taken to signify the magnitude of
|
|
|
2904 what is said, or the intensity of the affection, according to what Gregory says (Moral. ii): "The less one desires, the less
|
|
|
2905 one cries out."
|
|
|
2906 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 4 ad 2"><a name="32913" shape="rect"><span class="ref">[32913] Iª q. 107 a. 4 ad 2</span></a> Ad secundum
|
|
|
2907 dicendum quod clamor ille non est vocis corporeae, qui fit propter
|
|
|
2908 distantiam loci; sed significat magnitudinem rei quae dicebatur,
|
|
|
2909 vel magnitudinem affectus, secundum quod dicit Gregorius, II
|
|
|
2910 Moral., <i>tanto quisque minus clamat, quanto minus
|
|
|
2911 desiderat</i>.</p></div></div></div><div id="FP_Q107_A5" class="div4"><h4 id="FP_Q107_A5-p0.1">Q. 107. A. 5. Whether all the angels know what one speaks to another?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A5-p2">
|
|
|
2912 <b>Objection 1:</b> It would seem that all the angels know what one speaks to another. For unequal local distance is the reason why all men do
|
|
|
2913 not know what one man says to another. But in the angelic speech local distance has no effect, as above explained
|
|
|
2914 <a href="FP_x.html#FP_Q107_A4" id="FP_Q107_A5-p2.1" shape="rect">(A[4])</a>. Therefore all the angels know what one speaks to another.
|
|
|
2915 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 5 arg. 1"><a name="32914" shape="rect"><span class="ref">[32914] Iª q. 107 a. 5 arg. 1</span></a> Ad quintum sic
|
|
|
2916 proceditur. Videtur quod locutionem unius Angeli ad alterum omnes
|
|
|
2917 cognoscant. Quod enim unius hominis locutionem non omnes audiant,
|
|
|
2918 facit inaequalis loci distantia. Sed in locutione Angeli nihil
|
|
|
2919 operatur localis distantia, ut dictum est. Ergo uno Angelo loquente
|
|
|
2920 ad alterum, omnes percipiunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A5-p3">
|
|
|
2921 <b>Objection 2:</b> Further, all the angels have the intellectual power in common. So if the mental concept of one ordered to another is known
|
|
|
2922 by one, it is for the same reason known by all.
|
|
|
2923 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 5 arg. 2"><a name="32915" shape="rect"><span class="ref">[32915] Iª q. 107 a. 5 arg. 2</span></a> Praeterea,
|
|
|
2924 omnes Angeli communicant in virtute intelligendi. Si ergo conceptus
|
|
|
2925 mentis unius ordinatus ad alterum cognoscitur ab uno, pari ratione
|
|
|
2926 cognoscitur ab aliis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A5-p4">
|
|
|
2927 <b>Objection 3:</b> Further, enlightenment is a kind of speech. But the enlightenment of one angel by another extends to all the angels, because,
|
|
|
2928 as Dionysius says (Coel. Hier. xv): "Each one of the heavenly beings communicates what he learns to the others." Therefore
|
|
|
2929 the speech of one angel to another extends to all.
|
|
|
2930 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 5 arg. 3"><a name="32916" shape="rect"><span class="ref">[32916] Iª q. 107 a. 5 arg. 3</span></a> Praeterea,
|
|
|
2931 illuminatio est quaedam species locutionis. Sed illuminatio unius
|
|
|
2932 Angeli ab altero, pervenit ad omnes Angelos, quia, ut Dionysius
|
|
|
2933 dicit XV cap. Cael. Hier., <i>unaquaeque caelestis essentia
|
|
|
2934 intelligentiam sibi traditam aliis communicat</i>. Ergo et locutio
|
|
|
2935 unius Angeli ad alterum, ad omnes perducitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A5-p5">
|
|
|
2936 <b>On the contrary,</b> One man can speak to another alone; much more can this be the case among the angels.
|
|
|
2937 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 5 s. c."><a name="32917" shape="rect"><span class="ref">[32917] Iª q. 107 a. 5 s. c.</span></a> Sed contra est
|
|
|
2938 quod unus homo potest alteri soli loqui. Multo igitur magis hoc in
|
|
|
2939 Angelis esse potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A5-p6">
|
|
|
2940 <b>I answer that,</b> As above explained (
|
|
|
2941 <a href="FP_x.html#FP_Q107_A1" id="FP_Q107_A5-p6.1" shape="rect">AA[1]</a>,2), the mental concept of one angel can be perceived by another when the angel who possesses the concept refers it by his
|
|
|
2942 will to another. Now a thing can be ordered through some cause to one thing and not to another; consequently the concept of
|
|
|
2943 one (angel) may be known by one and not by another; and therefore an angel can perceive the speech of one angel to another;
|
|
|
2944 whereas others do not, not through the
|
|
|
2945 obstacle of local distance, but on account of the will so ordering, as explained above.
|
|
|
2946 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 5 co."><a name="32918" shape="rect"><span class="ref">[32918] Iª q. 107 a. 5 co.</span></a> Respondeo dicendum
|
|
|
2947 quod, sicut supra dictum est, conceptus mentis unius Angeli percipi
|
|
|
2948 potest ab altero, per hoc quod ille cuius est conceptus, sua
|
|
|
2949 voluntate ordinat ipsum ad alterum. Potest autem ex aliqua causa
|
|
|
2950 ordinari aliquid ad unum, et non ad alterum. Et ideo potest
|
|
|
2951 conceptus unius ab aliquo uno cognosci, et non ab aliis. Et sic
|
|
|
2952 locutionem unius Angeli ad alterum potest percipere unus absque
|
|
|
2953 aliis, non quidem impediente distantia locali, sed hoc faciente
|
|
|
2954 voluntaria ordinatione, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A5-p7"> From this appear the replies to the first and second objections.</p></div><div class="lat"><p class="latin" title="I q. 107 a. 5 ad 1"><a name="32919" shape="rect"><span class="ref">[32919] Iª q. 107 a. 5 ad 1</span></a> Unde patet
|
|
|
2955 responsio ad primum et secundum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q107_A5-p8">
|
|
|
2956 <b>Reply to Objection 3:</b> Enlightenment is of those truths that emanate from the first rule of truth, which is the principle common to all the angels;
|
|
|
2957 and in that way all enlightenments are common to all. But speech may be of something ordered to the principle of the created
|
|
|
2958 will, which is proper to each angel; and in this way it is not necessary that these speeches should be common to all.
|
|
|
2959 </p></div><div class="lat"><p class="latin" title="I q. 107 a. 5 ad 3"><a name="32920" shape="rect"><span class="ref">[32920] Iª q. 107 a. 5 ad 3</span></a> Ad tertium
|
|
|
2960 dicendum quod illuminatio est de his quae emanant a prima regula
|
|
|
2961 veritatis, quae est principium commune omnium Angelorum, et ideo
|
|
|
2962 illuminationes sunt omnibus communes. Sed locutio potest esse de
|
|
|
2963 his quae ordinantur ad principium voluntatis creatae, quod est
|
|
|
2964 proprium unicuique Angelo, et ideo non oportet quod huiusmodi
|
|
|
2965 locutiones sint omnibus communes.</p></div></div></div></div>
|
|
|
2966 <div id="FP_Q108" class="div3">
|
|
|
2967 <h3 id="FP_Q108-p0.1">Q. 108. OF THE ANGELIC DEGREES OF HIERARCHIES AND ORDERS (EIGHT ARTICLES)</h3>
|
|
|
2968 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
2969 <p id="FP_Q108-p2"> We next consider the degrees of the angels in their hierarchies and orders; for it was said above (
|
|
|
2970 <a href="FP_x.html#FP_Q106_A3" id="FP_Q108-p2.1" shape="rect">Q[106], A[3]</a>), that the superior angels enlighten the inferior angels; and not conversely.
|
|
|
2971 </p><p id="FP_Q108-p3"> Under this head there are eight points of inquiry:</p><p id="FP_Q108-p4"><a href="#FP_Q108_A1"> (1) Whether all the angels belong to one hierarchy?</a></p><p id="FP_Q108-p5"><a href="#FP_Q108_A2"> (2) Whether in one hierarchy there is only one order?</a></p><p id="FP_Q108-p6"><a href="#FP_Q108_A3"> (3) Whether in one order there are many angels?</a></p><p id="FP_Q108-p7"><a href="#FP_Q108_A4"> (4) Whether the distinction of hierarchies and orders is natural?</a></p><p id="FP_Q108-p8"><a href="#FP_Q108_A5"> (5) Of the names and properties of each order.</a></p><p id="FP_Q108-p9"><a href="#FP_Q108_A6"> (6) Of the comparison of the orders to one another.</a></p><p id="FP_Q108-p10"><a href="#FP_Q108_A7"> (7) Whether the orders will outlast the Day of Judgment?</a></p><p id="FP_Q108-p11"><a href="#FP_Q108_A8"> (8) Whether men are taken up into the angelic orders?</a></p>
|
|
|
2972 </div></div><div class="lat"><p class="latin" title="I q. 108 pr."><a name="32921" shape="rect"><span class="ref">[32921]
|
|
|
2973 Iª q. 108 pr.</span></a> Deinde considerandum est de
|
|
|
2974 ordinatione Angelorum secundum hierarchias et ordines, dictum est
|
|
|
2975 enim quod superiores inferiores illuminant, et non e converso. Et
|
|
|
2976 circa hoc quaeruntur octo. Primo, utrum omnes Angeli sint unius
|
|
|
2977 hierarchiae. Secundo, utrum in una hierarchia sit unus tantum ordo.
|
|
|
2978 Tertio, utrum in uno ordine sint plures Angeli. Quarto, utrum
|
|
|
2979 distinctio hierarchiarum et ordinum sit a natura. Quinto, de
|
|
|
2980 nominibus et proprietatibus singulorum ordinum. Sexto, de
|
|
|
2981 comparatione ordinum ad invicem. Septimo, utrum ordines durent post
|
|
|
2982 diem iudicii. Octavo, utrum homines assumantur ad ordines
|
|
|
2983 Angelorum.</p></div></div></div>
|
|
|
2984 <div id="FP_Q108_A1" class="div4"><h4 id="FP_Q108_A1-p0.1">Q. 108. A. 1. Whether all the angels are of one hierarchy?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A1-p2">
|
|
|
2985 <b>Objection 1:</b> It would seem that all the angels belong to one hierarchy. For since the angels are supreme among creatures, it is evident
|
|
|
2986 that they are ordered for the best. But the best ordering of a multitude is for it to be governed by one authority, as the
|
|
|
2987 Philosopher shows (Metaph. xii, Did. xi, 10; Polit. iii, 4). Therefore as a hierarchy is nothing but a sacred principality,
|
|
|
2988 it seems that all the angels belong to one hierarchy.
|
|
|
2989 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 1 arg. 1"><a name="32922" shape="rect"><span class="ref">[32922] Iª q. 108 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
2990 proceditur. Videtur quod omnes Angeli sint unius hierarchiae. Cum
|
|
|
2991 enim Angeli sint supremi inter creaturas, oportet dicere quod sint
|
|
|
2992 optime dispositi. Sed optima dispositio est multitudinis secundum
|
|
|
2993 quod continetur sub uno principatu; ut patet per philosophum, XII
|
|
|
2994 Metaphys., et in III Politic. Cum ergo hierarchia nihil sit aliud
|
|
|
2995 quam sacer principatus, videtur quod omnes Angeli sint unius
|
|
|
2996 hierarchiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A1-p3">
|
|
|
2997 <b>Objection 2:</b> Further, Dionysius says (Coel. Hier. iii) that "hierarchy is order, knowledge, and action." But all the angels agree in one
|
|
|
2998 order towards God, Whom they know, and by Whom in their actions they are ruled. Therefore all the angels belong to one hierarchy.
|
|
|
2999 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 1 arg. 2"><a name="32923" shape="rect"><span class="ref">[32923] Iª q. 108 a. 1 arg. 2</span></a> Praeterea,
|
|
|
3000 Dionysius dicit, in III cap. Cael. Hier., quod <i>hierarchia est
|
|
|
3001 ordo, scientia et actio</i>. Sed omnes Angeli conveniunt in uno
|
|
|
3002 ordine ad Deum, quem cognoscunt, et a quo in suis actionibus
|
|
|
3003 regulantur. Ergo omnes Angeli sunt unius hierarchiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A1-p4">
|
|
|
3004 <b>Objection 3:</b> Further, the sacred principality called hierarchy is to be found among men and angels. But all men are of one hierarchy.
|
|
|
3005 Therefore likewise all the angels are of one hierarchy.
|
|
|
3006 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 1 arg. 3"><a name="32924" shape="rect"><span class="ref">[32924] Iª q. 108 a. 1 arg. 3</span></a> Praeterea,
|
|
|
3007 sacer principatus, qui dicitur hierarchia, invenitur in hominibus
|
|
|
3008 et Angelis. Sed omnes homines sunt unius hierarchiae. Ergo etiam
|
|
|
3009 omnes Angeli sunt unius hierarchiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A1-p5">
|
|
|
3010 <b>On the contrary,</b> Dionysius (Coel. Hier. vi) distinguishes three hierarchies of angels.
|
|
|
3011 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 1 s. c."><a name="32925" shape="rect"><span class="ref">[32925] Iª q. 108 a. 1 s. c.</span></a> Sed contra est
|
|
|
3012 quod Dionysius, VI cap. Cael. Hier., distinguit tres hierarchias
|
|
|
3013 Angelorum.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q108_A1-p6">
|
|
|
3014 <b>I answer that,</b> Hierarchy means a "sacred" principality, as above explained. Now principality includes two things: the prince himself and
|
|
|
3015 the multitude ordered under the prince. Therefore because there is one God, the Prince not only of all the angels but also
|
|
|
3016 of men and all creatures; so there is one hierarchy, not only of all the angels, but also of all rational creatures, who can
|
|
|
3017 be participators of sacred things; according to Augustine (De Civ. Dei xii, 1): "There are
|
|
|
3018 two cities, that is, two societies, one of the good angels and men, the other of the wicked." But if we consider the principality
|
|
|
3019 on the part of the multitude ordered under the prince, then principality is said to be "one" accordingly as the multitude
|
|
|
3020 can be subject in "one" way to the government of the prince. And those that cannot be governed in the same way by a prince
|
|
|
3021 belong to different principalities: thus, under one king there are different cities, which are governed by different laws
|
|
|
3022 and administrators. Now it is evident that men do not receive the Divine enlightenments in the same way as do the angels;
|
|
|
3023 for the angels receive them in their intelligible purity, whereas men receive them under sensible signs, as Dionysius says
|
|
|
3024 (Coel. Hier. i). Therefore there must needs be a distinction between the human and the angelic hierarchy. In the same manner
|
|
|
3025 we distinguish three angelic hierarchies. For it was shown above (
|
|
|
3026 <a href="FP_vii.html#FP_Q55_A3" id="FP_Q108_A1-p6.1" shape="rect">Q[55], A[3]</a>), in treating of the
|
|
|
3027 angelic knowledge, that the superior angels have a more universal knowledge of the truth than the inferior angels. This universal
|
|
|
3028 knowledge has three grades among the angels. For the types of things, concerning which the angels are enlightened, can be
|
|
|
3029 considered in a threefold manner. First as preceding from God as the first universal principle, which mode of knowledge belongs
|
|
|
3030 to the first hierarchy, connected immediately with God, and, "as it were, placed in the vestibule of God," as Dionysius
|
|
|
3031 says (Coel. Hier. vii). Secondly, forasmuch as these types depend on the universal created causes which in some way are already
|
|
|
3032 multiplied; which mode belongs to the second hierarchy. Thirdly, forasmuch as these types are applied to particular things
|
|
|
3033 as depending on their causes; which mode belongs to the lowest hierarchy. All this will appear more clearly when we treat
|
|
|
3034 of each of the orders
|
|
|
3035 <a href="FP_x.html#FP_Q108_A6" id="FP_Q108_A1-p6.2" shape="rect">(A[6])</a>. In this way are the hierarchies distinguished on the part of the
|
|
|
3036 multitude of subjects.
|
|
|
3037 </p><p id="FP_Q108_A1-p7"> Hence it is clear that those err and speak against the opinion of Dionysius who place a hierarchy in the Divine Persons,
|
|
|
3038 and call it the "supercelestial" hierarchy. For in the Divine Persons there exists, indeed, a natural order, but there is
|
|
|
3039 no hierarchical order, for as Dionysius says (Coel. Hier. iii): "The hierarchical order is so directed that some be cleansed,
|
|
|
3040 enlightened, and perfected; and that others cleanse, enlighten, and perfect"; which far be it from us to apply to
|
|
|
3041 the Divine Persons.
|
|
|
3042 </p></div></div><div class="lat"><p class="latin" title="I q. 108 a. 1 co."><a name="32926" shape="rect"><span class="ref">[32926] Iª q. 108 a. 1 co.</span></a> Respondeo dicendum
|
|
|
3043 quod hierarchia est sacer principatus, ut dictum est. In nomine
|
|
|
3044 autem principatus duo intelliguntur, scilicet ipse princeps, et
|
|
|
3045 multitudo ordinata sub principe. Quia igitur unus est Deus princeps
|
|
|
3046 non solum omnium Angelorum, sed etiam hominum, et totius creaturae;
|
|
|
3047 ideo non solum omnium Angelorum, sed etiam totius rationalis
|
|
|
3048 creaturae, quae sacrorum particeps esse potest, una est hierarchia,
|
|
|
3049 secundum quod Augustinus dicit, in XII de Civ. Dei <i>duas esse
|
|
|
3050 civitates, hoc est societates, unam in bonis Angelis et hominibus,
|
|
|
3051 alteram in malis</i>. Sed si consideretur principatus ex parte
|
|
|
3052 multitudinis ordinatae sub principe, sic unus principatus dicitur
|
|
|
3053 secundum quod multitudo uno et eodem modo potest gubernationem
|
|
|
3054 principis recipere. Quae vero non possunt secundum eundem modum
|
|
|
3055 gubernari a principe, ad diversos principatus pertinent, sicut sub
|
|
|
3056 uno rege sunt diversae civitates, quae diversis reguntur legibus et
|
|
|
3057 ministris. Manifestum est autem quod homines alio modo divinas
|
|
|
3058 illuminationes percipiunt quam Angeli, nam Angeli percipiunt eas in
|
|
|
3059 intelligibili puritate, homines vero percipiunt eas sub sensibilium
|
|
|
3060 similitudinibus, ut Dionysius dicit I cap. Cael. Hier. Et ideo
|
|
|
3061 oportuit distingui humanam hierarchiam ab angelica. Et per eundem
|
|
|
3062 modum in Angelis tres hierarchiae distinguuntur. Dictum est enim
|
|
|
3063 supra, dum de cognitione Angelorum ageretur, quod superiores Angeli
|
|
|
3064 habent universaliorem cognitionem veritatis quam inferiores.
|
|
|
3065 Huiusmodi autem universalis acceptio cognitionis secundum tres
|
|
|
3066 gradus in Angelis distingui potest. Possunt enim rationes rerum de
|
|
|
3067 quibus Angeli illuminantur, considerari tripliciter. Primo quidem,
|
|
|
3068 secundum quod procedunt a primo principio universali, quod est
|
|
|
3069 Deus, et iste modus convenit primae hierarchiae, quae immediate ad
|
|
|
3070 Deum extenditur, et quasi in vestibulis Dei collocatur, ut
|
|
|
3071 Dionysius dicit VII cap. Cael. Hier. Secundo vero, prout huiusmodi
|
|
|
3072 rationes dependent ab universalibus causis creatis, quae iam aliquo
|
|
|
3073 modo multiplicantur, et hic modus convenit secundae hierarchiae.
|
|
|
3074 Tertio autem modo, secundum quod huiusmodi rationes applicantur
|
|
|
3075 singulis rebus, et prout dependent a propriis causis, et hic modus
|
|
|
3076 convenit infimae hierarchiae. Quod plenius patebit, cum de singulis
|
|
|
3077 ordinibus agetur. Sic igitur distinguuntur hierarchiae ex parte
|
|
|
3078 multitudinis subiectae. Unde manifestum est eos errare, et contra
|
|
|
3079 intentionem Dionysii loqui, qui ponunt in divinis personis
|
|
|
3080 hierarchiam quam vocant supercaelestem. In divinis enim personis
|
|
|
3081 est quidam ordo naturae, sed non hierarchiae. Nam, ut Dionysius
|
|
|
3082 dicit III cap. Cael. Hier., <i>ordo hierarchiae est alios quidem
|
|
|
3083 purgari et illuminari et perfici, alios autem purgare et illuminare
|
|
|
3084 et perficere</i>. Quod absit ut in divinis personis ponamus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A1-p8">
|
|
|
3085 <b>Reply to Objection 1:</b> This objection considers principality on the part of the ruler, inasmuch as a multitude is best ruled by one ruler, as the
|
|
|
3086 Philosopher asserts in those passages.
|
|
|
3087 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 1 ad 1"><a name="32927" shape="rect"><span class="ref">[32927] Iª q. 108 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
3088 dicendum quod ratio illa procedit de principatu ex parte principis,
|
|
|
3089 quia optimum est quod multitudo regatur ab uno principe, ut
|
|
|
3090 philosophus in praedictis locis intendit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A1-p9">
|
|
|
3091 <b>Reply to Objection 2:</b> As regards knowing God Himself, Whom all see in one way---that is, in His essence---there is no hierarchical distinction
|
|
|
3092 among the angels; but there is such a distinction as regards the types of created things, as above explained.
|
|
|
3093 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 1 ad 2"><a name="32928" shape="rect"><span class="ref">[32928] Iª q. 108 a. 1 ad 2</span></a> Ad secundum
|
|
|
3094 dicendum quod, quantum ad cognitionem ipsius Dei, quem omnes uno
|
|
|
3095 modo, scilicet per essentiam, vident, non distinguuntur in Angelis
|
|
|
3096 hierarchiae, sed quantum ad rationes rerum creatarum, ut dictum
|
|
|
3097 est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A1-p10">
|
|
|
3098 <b>Reply to Objection 3:</b> All men are of one species, and have one connatural mode of understanding; which is not the case in the angels: and hence
|
|
|
3099 the same argument does not apply to both.
|
|
|
3100 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 1 ad 3"><a name="32929" shape="rect"><span class="ref">[32929] Iª q. 108 a. 1 ad 3</span></a> Ad tertium
|
|
|
3101 dicendum quod omnes homines sunt unius speciei, et unus modus
|
|
|
3102 intelligendi est eis connaturalis, non sic autem est in Angelis.
|
|
|
3103 Unde non est similis ratio.</p></div></div></div><div id="FP_Q108_A2" class="div4"><h4 id="FP_Q108_A2-p0.1">Q. 108. A. 2. Whether there are several orders in one hierarchy?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A2-p2">
|
|
|
3104 <b>Objection 1:</b> It would seem that in the one hierarchy there are not several orders. For when a definition is multiplied, the thing defined
|
|
|
3105 is also multiplied. But hierarchy is order, as Dionysius says (Coel. Hier. iii). Therefore, if there are many orders, there
|
|
|
3106 is not one hierarchy only, but many.
|
|
|
3107 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 2 arg. 1"><a name="32930" shape="rect"><span class="ref">[32930] Iª q. 108 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
3108 proceditur. Videtur quod in una hierarchia non sint plures ordines.
|
|
|
3109 Multiplicata enim definitione, multiplicatur et definitum. Sed
|
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|
3110 hierarchia, ut Dionysius dicit, est ordo. Si ergo sunt multi
|
|
|
3111 ordines, non erit una hierarchia, sed multae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A2-p3">
|
|
|
3112 <b>Objection 2:</b> Further, different orders are different grades, and grades among spirits are constituted by different spiritual gifts. But
|
|
|
3113 among the angels all the spiritual gifts are common to all, for "nothing is possessed individually" (Sent. ii, D, ix). Therefore
|
|
|
3114 there are not different orders of angels.
|
|
|
3115 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 2 arg. 2"><a name="32931" shape="rect"><span class="ref">[32931] Iª q. 108 a. 2 arg. 2</span></a> Praeterea,
|
|
|
3116 diversi ordines sunt diversi gradus. Sed gradus in spiritualibus
|
|
|
3117 constituuntur secundum diversa dona spiritualia. Sed in Angelis
|
|
|
3118 omnia dona spiritualia sunt communia, quia nihil ibi singulariter
|
|
|
3119 possidetur. Ergo non sunt diversi ordines Angelorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A2-p4">
|
|
|
3120 <b>Objection 3:</b> Further, in the ecclesiastical hierarchy the orders are distinguished according to the actions of "cleansing," "enlightening,"
|
|
|
3121 and "perfecting." For the order of deacons is "cleansing," the order of priests, is "enlightening," and of bishops "perfecting,"
|
|
|
3122 as Dionysius says (Eccl. Hier. v). But each of the angels cleanses, enlightens, and perfects. Therefore there is no distinction
|
|
|
3123 of orders among the angels.
|
|
|
3124 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 2 arg. 3"><a name="32932" shape="rect"><span class="ref">[32932] Iª q. 108 a. 2 arg. 3</span></a> Praeterea, in
|
|
|
3125 ecclesiastica hierarchia distinguuntur ordines secundum purgare,
|
|
|
3126 illuminare et perficere, nam ordo diaconorum est purgativus,
|
|
|
3127 sacerdotum illuminativus, episcoporum perfectivus, ut Dionysius
|
|
|
3128 dicit V cap. Eccles. Hier. Sed quilibet Angelus purgat, illuminat
|
|
|
3129 et perficit. Non ergo est distinctio ordinum in Angelis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A2-p5">
|
|
|
3130 <b>On the contrary,</b> The Apostle says (
|
|
|
3131 <a class="scripRef" id="FP_Q108_A2-p5.1" href="./asv.html#Eph.1.20" target="asv">Eph. 1:20,21</a>) that "God has set the Man Christ above all principality and power, and virtue, and dominion": which are the various orders
|
|
|
3132 of the angels, and some of them belong to one hierarchy, as will be explained
|
|
|
3133 <a href="FP_x.html#FP_Q108_A6" id="FP_Q108_A2-p5.2" shape="rect">(A[6])</a>.
|
|
|
3134 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 2 s. c."><a name="32933" shape="rect"><span class="ref">[32933] Iª q. 108 a. 2 s. c.</span></a> Sed contra est
|
|
|
3135 quod apostolus dicit ad Ephes. I, quod Deus constituit Christum
|
|
|
3136 hominem supra <i>omnem principatum et potestatem et virtutem et
|
|
|
3137 dominationem</i>; qui sunt diversi ordines Angelorum, et quidam
|
|
|
3138 eorum ad unam hierarchiam pertinent, ut infra patebit.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q108_A2-p6">
|
|
|
3139 <b>I answer that,</b> As explained above, one hierarchy is one principality---that is, one multitude ordered in one way under the rule of a prince.
|
|
|
3140 Now such a multitude would not be ordered, but confused, if there were not in it different orders. So the nature of a hierarchy
|
|
|
3141 requires diversity of orders.
|
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|
3142 </p><p id="FP_Q108_A2-p7"> This diversity of order arises from the diversity of offices and actions, as appears in one city where there are different
|
|
|
3143 orders according to the different actions; for there is one order of those who judge, and another of those who fight, and
|
|
|
3144 another of those who labor in the fields, and so forth.
|
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|
3145 </p><p id="FP_Q108_A2-p8"> But although one city thus comprises several orders, all may be reduced to three, when we consider that every multitude has
|
|
|
3146 a beginning, a middle, and an end. So in every city, a threefold order of men is to be seen, some of whom are supreme, as
|
|
|
3147 the nobles; others are the last, as the common people, while others hold a place between these, as the middle-class [populus
|
|
|
3148 honorabilis]. In the same way we find in each angelic hierarchy the orders distinguished according to their
|
|
|
3149 actions and offices, and all this diversity is reduced to three---namely, to the summit, the middle, and the base; and so
|
|
|
3150 in every hierarchy Dionysius places three orders (Coel. Hier. vi).
|
|
|
3151 </p></div></div><div class="lat"><p class="latin" title="I q. 108 a. 2 co."><a name="32934" shape="rect"><span class="ref">[32934] Iª q. 108 a. 2 co.</span></a> Respondeo dicendum
|
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|
3152 quod, sicut dictum est, una hierarchia est unus principatus, idest
|
|
|
3153 una multitudo ordinata uno modo sub principis gubernatione. Non
|
|
|
3154 autem esset multitudo ordinata, sed confusa, si in multitudine
|
|
|
3155 diversi ordines non essent. Ipsa ergo ratio hierarchiae requirit
|
|
|
3156 ordinum diversitatem. Quae quidem diversitas ordinum secundum
|
|
|
3157 diversa officia et actus consideratur. Sicut patet quod in una
|
|
|
3158 civitate sunt diversi ordines secundum diversos actus, nam alius
|
|
|
3159 est ordo iudicantium, alius pugnantium, alius laborantium in agris,
|
|
|
3160 et sic de aliis. Sed quamvis multi sint unius civitatis ordines,
|
|
|
3161 omnes tamen ad tres possunt reduci, secundum quod quaelibet
|
|
|
3162 multitudo perfecta habet principium, medium et finem. Unde et in
|
|
|
3163 civitatibus triplex ordo hominum invenitur, quidam enim sunt
|
|
|
3164 supremi, ut optimates; quidam autem sunt infimi, ut vilis populus;
|
|
|
3165 quidam autem sunt medii, ut populus honorabilis. Sic igitur et in
|
|
|
3166 qualibet hierarchia angelica ordines distinguuntur secundum
|
|
|
3167 diversos actus et officia; et omnis ista diversitas ad tria
|
|
|
3168 reducitur, scilicet ad summum, medium et infimum. Et propter hoc in
|
|
|
3169 qualibet hierarchia Dionysius ponit tres ordines.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A2-p9">
|
|
|
3170 <b>Reply to Objection 1:</b> Order is twofold. In one way it is taken as the order comprehending in itself different grades; and in that way a hierarchy
|
|
|
3171 is called an order. In another way one grade is called an order; and in that sense the several orders of one hierarchy are
|
|
|
3172 so called.
|
|
|
3173 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 2 ad 1"><a name="32935" shape="rect"><span class="ref">[32935] Iª q. 108 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
3174 dicendum quod ordo dupliciter dicitur. Uno modo, ipsa ordinatio
|
|
|
3175 comprehendens sub se diversos gradus, et hoc modo hierarchia
|
|
|
3176 dicitur ordo. Alio modo dicitur ordo gradus unus, et sic dicuntur
|
|
|
3177 plures ordines unius hierarchiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A2-p10">
|
|
|
3178 <b>Reply to Objection 2:</b> All things are possessed in common by the angelic society, some things, however, being held more excellently by some than
|
|
|
3179 by others. Each gift is more perfectly possessed by the one who can communicate it, than by the one who cannot communicate
|
|
|
3180 it; as the hot thing which can communicate heat is more perfect that what is unable to give heat. And the more perfectly anyone
|
|
|
3181 can communicate a gift, the higher grade he occupies, as he is in the more perfect
|
|
|
3182 grade of mastership who can teach a higher science. By this similitude we can reckon the diversity of grades or orders among
|
|
|
3183 the angels, according to their different offices and actions.
|
|
|
3184 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 2 ad 2"><a name="32936" shape="rect"><span class="ref">[32936] Iª q. 108 a. 2 ad 2</span></a> Ad secundum
|
|
|
3185 dicendum quod in societate Angelorum omnia possidentur communiter;
|
|
|
3186 sed tamen quaedam excellentius habentur a quibusdam quam ab aliis.
|
|
|
3187 Unumquodque autem perfectius habetur ab eo qui potest illud
|
|
|
3188 communicare, quam ab eo qui non potest, sicut perfectius est
|
|
|
3189 calidum quod potest calefacere, quam quod non potest; et perfectius
|
|
|
3190 scit qui potest docere, quam qui non potest. Et quanto perfectius
|
|
|
3191 donum aliquis communicare potest, tanto in perfectiori gradu est,
|
|
|
3192 sicut in perfectiori gradu magisterii est qui potest docere
|
|
|
3193 altiorem scientiam. Et secundum hanc similitudinem consideranda est
|
|
|
3194 diversitas graduum vel ordinum in Angelis, secundum diversa officia
|
|
|
3195 et actus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A2-p11">
|
|
|
3196 <b>Reply to Objection 3:</b> The inferior angel is superior to the highest man of our hierarchy, according to the words, "He that is the lesser in the
|
|
|
3197 kingdom of heaven, is greater than he"---namely, John the Baptist, than whom "there hath not risen a greater among them that
|
|
|
3198 are born of women" (
|
|
|
3199 <a class="scripRef" id="FP_Q108_A2-p11.1" href="./asv.html#Matt.11.11" target="asv">Mat. 11:11</a>). Hence the lesser angel of the heavenly hierarchy can not only cleanse, but also enlighten and perfect, and in a higher
|
|
|
3200 way than can the orders of our hierarchy. Thus the
|
|
|
3201 heavenly orders are not distinguished by reason of these, but by reason of other different acts.
|
|
|
3202 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 2 ad 3"><a name="32937" shape="rect"><span class="ref">[32937] Iª q. 108 a. 2 ad 3</span></a> Ad tertium
|
|
|
3203 dicendum quod inferior Angelus est superior supremo homine nostrae
|
|
|
3204 hierarchiae; secundum illud Matth. XI, <i>qui minor est in regno
|
|
|
3205 caelorum, maior est illo</i>, scilicet Ioanne Baptista, quo nullus
|
|
|
3206 maior inter natos mulierum surrexit. Unde minor Angelus caelestis
|
|
|
3207 hierarchiae potest non solum purgare sed illuminare et perficere,
|
|
|
3208 et altiori modo quam ordines nostrae hierarchiae. Et sic secundum
|
|
|
3209 distinctionem harum actionum non distinguuntur caelestes ordines;
|
|
|
3210 sed secundum alias differentias actionum.</p></div></div></div><div id="FP_Q108_A3" class="div4"><h4 id="FP_Q108_A3-p0.1">Q. 108. A. 3. Whether there are many angels in one order?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A3-p2">
|
|
|
3211 <b>Objection 1:</b> It seems that there are not many angels in one order. For it was shown above (
|
|
|
3212 <a href="FP_vii.html#FP_Q50_A4" id="FP_Q108_A3-p2.1" shape="rect">Q[50], A[4]</a>), that all the angels are unequal. But equals belong to one order. Therefore there are not many angels in one order.
|
|
|
3213 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 3 arg. 1"><a name="32938" shape="rect"><span class="ref">[32938] Iª q. 108 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
3214 proceditur. Videtur quod in uno ordine non sint plures Angeli.
|
|
|
3215 Dictum est enim supra omnes Angelos inaequales esse ad invicem. Sed
|
|
|
3216 unius ordinis esse dicuntur quae sunt aequalia. Ergo plures Angeli
|
|
|
3217 non sunt unius ordinis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A3-p3">
|
|
|
3218 <b>Objection 2:</b> Further, it is superfluous for a thing to be done by many, which can be done sufficiently by one. But that which belongs
|
|
|
3219 to one angelic office can be done sufficiently by one angel; so much more sufficiently than the one sun does what belongs
|
|
|
3220 to the office of the sun, as the angel is more perfect than a heavenly body. If, therefore, the orders are distinguished by
|
|
|
3221 their offices, as stated above
|
|
|
3222 <a href="FP_x.html#FP_Q108_A2" id="FP_Q108_A3-p3.1" shape="rect">(A[2])</a>, several angels in one order
|
|
|
3223 would be superfluous.
|
|
|
3224 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 3 arg. 2"><a name="32939" shape="rect"><span class="ref">[32939] Iª q. 108 a. 3 arg. 2</span></a> Praeterea, quod
|
|
|
3225 potest sufficienter fieri per unum, superfluum est quod fiat per
|
|
|
3226 multa. Sed illud quod pertinet ad unum officium angelicum,
|
|
|
3227 sufficienter potest fieri per unum Angelum; multo magis quam per
|
|
|
3228 unum solem sufficienter fit quod pertinet ad officium solis, quanto
|
|
|
3229 perfectior est Angelus caelesti corpore. Si ergo ordines
|
|
|
3230 distinguuntur secundum officia, ut dictum est, superfluum est quod
|
|
|
3231 sint plures Angeli unius ordinis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A3-p4">
|
|
|
3232 <b>Objection 3:</b> Further, it was said above (OBJ 1) that all the angels are unequal. Therefore, if several angels (for instance, three or
|
|
|
3233 four), are of one order, the lowest one of the superior order will be more akin to the highest of the inferior order than
|
|
|
3234 with the highest of his own order; and thus he does not seem to be more of one order with the latter than with the former.
|
|
|
3235 Therefore there are not many angels of one order.
|
|
|
3236 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 3 arg. 3"><a name="32940" shape="rect"><span class="ref">[32940] Iª q. 108 a. 3 arg. 3</span></a> Praeterea,
|
|
|
3237 supra dictum est quod omnes Angeli sunt inaequales. Si ergo plures
|
|
|
3238 Angeli sint unius ordinis, puta tres vel quatuor, infimus
|
|
|
3239 superioris ordinis magis conveniet cum supremo inferioris quam cum
|
|
|
3240 supremo sui ordinis. Et sic non videtur quod magis sit unius
|
|
|
3241 ordinis cum hoc, quam cum illo. Non igitur sunt plures Angeli unius
|
|
|
3242 ordinis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A3-p5">
|
|
|
3243 <b>On the contrary,</b> It is written: "The Seraphim cried to one another" (
|
|
|
3244 <a class="scripRef" id="FP_Q108_A3-p5.1" href="./asv.html#Isa.6.3" target="asv">Is. 6:3</a>). Therefore there are many angels in the one order of the Seraphim.
|
|
|
3245 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 3 s. c."><a name="32941" shape="rect"><span class="ref">[32941] Iª q. 108 a. 3 s. c.</span></a> Sed contra est
|
|
|
3246 quod Isaiae VI dicitur, quod Seraphim clamabant alter ad alterum.
|
|
|
3247 Sunt ergo plures Angeli in uno ordine Seraphim.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q108_A3-p6">
|
|
|
3248 <b>I answer that,</b> Whoever knows anything perfectly, is able to distinguish its acts, powers, and nature, down to the minutest details, whereas
|
|
|
3249 he who knows a thing in an imperfect manner can only distinguish it in a general way, and only as regards a few points. Thus,
|
|
|
3250 one who knows natural things imperfectly, can distinguish their orders in a general way, placing the heavenly bodies in one
|
|
|
3251 order, inanimate inferior bodies in another, plants in another, and animals in another;
|
|
|
3252 whilst he who knows natural things perfectly, is able to distinguish different orders in the heavenly bodies themselves, and
|
|
|
3253 in each of the other orders.
|
|
|
3254 </p><p id="FP_Q108_A3-p7"> Now our knowledge of the angels is imperfect, as Dionysius says (Coel. Hier. vi). Hence we can only distinguish the angelic
|
|
|
3255 offices and orders in a general way, so as to place many angels in one order. But if we knew the offices and distinctions
|
|
|
3256 of the angels perfectly, we should know perfectly that each angel has his own office and his own order among things, and much
|
|
|
3257 more so than any star, though this be hidden from us.
|
|
|
3258 </p></div></div><div class="lat"><p class="latin" title="I q. 108 a. 3 co."><a name="32942" shape="rect"><span class="ref">[32942] Iª q. 108 a. 3 co.</span></a> Respondeo dicendum
|
|
|
3259 quod ille qui perfecte cognoscit res aliquas, potest usque ad
|
|
|
3260 minima et actus et virtutes et naturas earum distinguere. Qui autem
|
|
|
3261 cognoscit eas imperfecte, non potest distinguere nisi in
|
|
|
3262 universali, quae quidem distinctio fit per pauciora. Sicut qui
|
|
|
3263 imperfecte cognoscit res naturales, distinguit earum ordines in
|
|
|
3264 universali, ponens in uno ordine caelestia corpora, in alio corpora
|
|
|
3265 inferiora inanimata, in alio plantas, in alio animalia, qui autem
|
|
|
3266 perfectius cognosceret res naturales, posset distinguere et in
|
|
|
3267 ipsis corporibus caelestibus diversos ordines, et in singulis
|
|
|
3268 aliorum. Nos autem imperfecte Angelos cognoscimus, et eorum
|
|
|
3269 officia, ut Dionysius dicit VI cap. Cael. Hier. Unde non possumus
|
|
|
3270 distinguere officia et ordines Angelorum, nisi in communi; secundum
|
|
|
3271 quem modum, multi Angeli sub uno ordine continentur. Si autem
|
|
|
3272 perfecte cognosceremus officia Angelorum, et eorum distinctiones,
|
|
|
3273 perfecte sciremus quod quilibet Angelus habet suum proprium
|
|
|
3274 officium et suum proprium ordinem in rebus, multo magis quam
|
|
|
3275 quaelibet stella, etsi nos lateat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A3-p8">
|
|
|
3276 <b>Reply to Objection 1:</b> All the angels of one order are in some way equal in a common similitude, whereby they are placed in that order; but absolutely
|
|
|
3277 speaking they are not equal. Hence Dionysius says (Coel. Hier. x) that in one and the same order of angels there are those
|
|
|
3278 who are first, middle, and last.
|
|
|
3279 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 3 ad 1"><a name="32943" shape="rect"><span class="ref">[32943] Iª q. 108 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
3280 dicendum quod omnes Angeli unius ordinis sunt aliquo modo aequales,
|
|
|
3281 quantum ad communem similitudinem secundum quam constituuntur in
|
|
|
3282 uno ordine, sed simpliciter non sunt aequales. Unde Dionysius
|
|
|
3283 dicit, X cap. Cael. Hier., quod in uno et eodem ordine Angelorum,
|
|
|
3284 est accipere primos, medios et ultimos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A3-p9">
|
|
|
3285 <b>Reply to Objection 2:</b> That special distinction of orders and offices wherein each angel has his own office and order, is hidden from us.
|
|
|
3286 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 3 ad 2"><a name="32944" shape="rect"><span class="ref">[32944] Iª q. 108 a. 3 ad 2</span></a> Ad secundum
|
|
|
3287 dicendum quod illa specialis distinctio ordinum et officiorum
|
|
|
3288 secundum quam quilibet Angelus habet proprium officium et ordinem,
|
|
|
3289 est nobis ignota.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A3-p10">
|
|
|
3290 <b>Reply to Objection 3:</b> As in a surface which is partly white and partly black, the two parts on the borders of white and black are more akin as
|
|
|
3291 regards their position than any other two white parts, but are less akin in quality; so two angels who are on the boundary
|
|
|
3292 of two orders are more akin in propinquity of nature than one of them is akin to the others of its own order, but less akin
|
|
|
3293 in their fitness for similar offices, which fitness, indeed, extends to a definite
|
|
|
3294 limit.
|
|
|
3295 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 3 ad 3"><a name="32945" shape="rect"><span class="ref">[32945] Iª q. 108 a. 3 ad 3</span></a> Ad tertium
|
|
|
3296 dicendum quod, sicut in superficie quae partim est alba et partim
|
|
|
3297 nigra, duae partes quae sunt in confinio albi et nigri, magis
|
|
|
3298 conveniunt secundum situm quam aliquae duae partes albae, minus
|
|
|
3299 tamen secundum qualitatem; ita duo Angeli qui sunt in terminis
|
|
|
3300 duorum ordinum, magis secum conveniunt secundum propinquitatem
|
|
|
3301 naturae, quam unus eorum cum aliquibus aliis sui ordinis; minus
|
|
|
3302 autem secundum idoneitatem ad similia officia, quae quidem
|
|
|
3303 idoneitas usque ad aliquem certum terminum protenditur.</p></div></div></div><div id="FP_Q108_A4" class="div4"><h4 id="FP_Q108_A4-p0.1">Q. 108. A. 4. Whether the distinction of hierarchies and orders comes from the angelic nature?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A4-p2">
|
|
|
3304 <b>Objection 1:</b> It would seem that the distinction of hierarchies and of orders is not from the nature of the angels. For hierarchy is "a
|
|
|
3305 sacred principality," and Dionysius places in its definition that it "approaches a resemblance to God, as far as may be" (Coel.
|
|
|
3306 Hier. iii). But sanctity and resemblance to God is in the angels by grace, and not by nature. Therefore the distinction of
|
|
|
3307 hierarchies and orders in the angels is by grace, and not by nature.
|
|
|
3308 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 4 arg. 1"><a name="32946" shape="rect"><span class="ref">[32946] Iª q. 108 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
3309 proceditur. Videtur quod distinctio hierarchiarum et ordinum non
|
|
|
3310 sit a natura in Angelis. Hierarchia enim dicitur sacer principatus,
|
|
|
3311 et in definitione eius Dionysius ponit quod <i>deiforme, quantum
|
|
|
3312 possibile est, similat</i>. Sed sanctitas et deiformitas est in
|
|
|
3313 Angelis per gratiam, non per naturam. Ergo distinctio hierarchiarum
|
|
|
3314 et ordinum in Angelis est per gratiam, non per naturam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A4-p3">
|
|
|
3315 <b>Objection 2:</b> Further, the Seraphim are called "burning" or "kindling," as Dionysius says (Coel. Hier. vii). This belongs to charity which
|
|
|
3316 comes not from nature but from grace; for "it is poured forth in our hearts by the Holy Ghost Who is given to us" (
|
|
|
3317 <a class="scripRef" id="FP_Q108_A4-p3.1" href="./asv.html#Rom.5.5" target="asv">Rom. 5:5</a>): "which is said not only of holy men, but also of the holy angels," as Augustine says (De Civ. Dei xii). Therefore the angelic
|
|
|
3318 orders are not from nature, but from grace.
|
|
|
3319 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 4 arg. 2"><a name="32947" shape="rect"><span class="ref">[32947] Iª q. 108 a. 4 arg. 2</span></a> Praeterea,
|
|
|
3320 Seraphim dicuntur ardentes, vel incendentes, ut Dionysius dicit VII
|
|
|
3321 cap. Cael. Hier. Hoc autem videtur ad caritatem pertinere, quae non
|
|
|
3322 est a natura, sed a gratia, <i>diffunditur enim in cordibus nostris
|
|
|
3323 per spiritum sanctum, qui datus est nobis</i>, ut dicitur ad Rom.
|
|
|
3324 V. <i>Quod non solum ad sanctos homines pertinet, sed etiam de
|
|
|
3325 sanctis Angelis dici potest</i>, ut Augustinus dicit XII de Civ.
|
|
|
3326 Dei. Ergo ordines in Angelis non sunt a natura, sed a gratia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A4-p4">
|
|
|
3327 <b>Objection 3:</b> Further, the ecclesiastical hierarchy is copied from the heavenly. But the orders among men are not from nature, but by the
|
|
|
3328 gift of grace; for it is not a natural gift for one to be a bishop, and another a priest, and another a deacon. Therefore
|
|
|
3329 neither in the angels are the orders from nature, but from grace only.
|
|
|
3330 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 4 arg. 3"><a name="32948" shape="rect"><span class="ref">[32948] Iª q. 108 a. 4 arg. 3</span></a> Praeterea,
|
|
|
3331 hierarchia ecclesiastica exemplatur a caelesti. Sed ordines in
|
|
|
3332 hominibus non sunt per naturam, sed per donum gratiae, non enim est
|
|
|
3333 a natura quod unus est episcopus, et alius est sacerdos, et alius
|
|
|
3334 diaconus. Ergo neque in Angelis sunt ordines a natura, sed a gratia
|
|
|
3335 tantum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A4-p5">
|
|
|
3336 <b>On the contrary,</b> The Master says (ii, D. 9) that "an angelic order is a multitude of heavenly spirits, who are likened to each other by some
|
|
|
3337 gift of grace, just as they agree also in the participation of natural gifts." Therefore the distinction of orders among the
|
|
|
3338 angels is not only by gifts of grace, but also by gifts of nature.
|
|
|
3339 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 4 s. c."><a name="32949" shape="rect"><span class="ref">[32949] Iª q. 108 a. 4 s. c.</span></a> Sed contra est
|
|
|
3340 quod Magister dicit, IX dist. II Sent., quod <i>ordo Angelorum
|
|
|
3341 dicitur multitudo caelestium spirituum, qui inter se aliquo munere
|
|
|
3342 gratiae similantur, sicut et naturalium datorum participatione
|
|
|
3343 conveniunt</i>. Distinctio ergo ordinum in Angelis est non solum
|
|
|
3344 secundum dona gratuita, sed etiam secundum dona naturalia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A4-p6">
|
|
|
3345 <b>I answer that,</b> The order of government, which is the order of a multitude under authority, is derived from its end. Now the end of the angels
|
|
|
3346 may be considered in two ways. First, according to the faculty of nature, so that they may know and love God by natural knowledge
|
|
|
3347 and love; and according to their relation to this end the orders of the angels are distinguished by natural gifts. Secondly,
|
|
|
3348 the end of the angelic multitude can be taken from what is above their natural
|
|
|
3349 powers, which consists in the vision of the Divine Essence, and in the unchangeable fruition of His goodness; to which end
|
|
|
3350 they can reach only by grace; and hence as regards this end, the orders in the angels are adequately distinguished by the
|
|
|
3351 gifts of grace, but dispositively by natural gifts, forasmuch as to the angels are given gratuitous gifts according to the
|
|
|
3352 capacity of their natural gifts; which is not the case with men, as above explained (
|
|
|
3353 <a href="FP_vii.html#FP_Q62_A6" id="FP_Q108_A4-p6.1" shape="rect">Q[62], A[6]</a>). Hence
|
|
|
3354 among men the orders are distinguished according to the gratuitous gifts only, and not according to natural gifts.
|
|
|
3355 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 4 co."><a name="32950" shape="rect"><span class="ref">[32950] Iª q. 108 a. 4 co.</span></a> Respondeo dicendum
|
|
|
3356 quod ordo gubernationis, qui est ordo multitudinis sub principatu
|
|
|
3357 existentis, attenditur per respectum ad finem. Finis autem
|
|
|
3358 Angelorum potest accipi dupliciter. Uno modo, secundum facultatem
|
|
|
3359 suae naturae, ut scilicet cognoscant et ament Deum naturali
|
|
|
3360 cognitione et amore. Et secundum respectum ad hunc finem,
|
|
|
3361 distinguuntur ordines Angelorum secundum naturalia dona. Alio modo
|
|
|
3362 potest accipi finis angelicae multitudinis supra naturalem
|
|
|
3363 facultatem eorum, qui consistit in visione divinae essentiae, et in
|
|
|
3364 immobili fruitione bonitatis ipsius; ad quem finem pertingere non
|
|
|
3365 possunt nisi per gratiam. Unde secundum respectum ad hunc finem,
|
|
|
3366 ordines distinguuntur in Angelis completive quidem secundum dona
|
|
|
3367 gratuita, dispositive autem secundum dona naturalia, quia Angelis
|
|
|
3368 data sunt dona gratuita secundum capacitatem naturalium, quod non
|
|
|
3369 est in hominibus, ut supra dictum est. Unde in hominibus
|
|
|
3370 distinguuntur ordines secundum dona gratuita tantum, et non
|
|
|
3371 secundum naturam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A4-p7"> From the above the replies to the objections are evident.</p></div><div class="lat"><p class="latin" title="I q. 108 a. 4 ad arg."><a name="32951" shape="rect"><span class="ref">[32951] Iª q. 108 a. 4 ad arg.</span></a> Et per hoc
|
|
|
3372 patet responsio ad obiecta.</p></div></div></div><div id="FP_Q108_A5" class="div4"><h4 id="FP_Q108_A5-p0.1">Q. 108. A. 5. Whether the orders of the angels are properly named?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p2">
|
|
|
3373 <b>Objection 1:</b> It would seem that the orders of the angels are not properly named. For all the heavenly spirits are called angels and heavenly
|
|
|
3374 virtues. But common names should not be appropriated to individuals. Therefore the orders of the angels and virtues are ineptly
|
|
|
3375 named.
|
|
|
3376 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 arg. 1"><a name="32952" shape="rect"><span class="ref">[32952] Iª q. 108 a. 5 arg. 1</span></a> Ad quintum sic
|
|
|
3377 proceditur. Videtur quod ordines Angelorum non convenienter
|
|
|
3378 nominentur. Omnes enim caelestes spiritus dicuntur et Angeli et
|
|
|
3379 virtutes caelestes. Sed nomina communia inconvenienter aliquibus
|
|
|
3380 appropriantur. Ergo inconvenienter nominatur unus ordo Angelorum,
|
|
|
3381 et alius virtutum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p3">
|
|
|
3382 <b>Objection 2:</b> Further, it belongs to God alone to be Lord, according to the words, "Know ye that the Lord He is God" (
|
|
|
3383 <a class="scripRef" id="FP_Q108_A5-p3.1" href="./asv.html#Ps.99.3" target="asv">Ps. 99:3</a>). Therefore one order of the heavenly spirits is not properly called "Dominations."
|
|
|
3384 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 arg. 2"><a name="32953" shape="rect"><span class="ref">[32953] Iª q. 108 a. 5 arg. 2</span></a> Praeterea, esse
|
|
|
3385 dominum est proprium Dei; secundum illud Psal. XCIX <i>scitote
|
|
|
3386 quoniam dominus ipse est Deus</i>. Ergo inconvenienter unus ordo
|
|
|
3387 caelestium spirituum dominationes vocatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p4">
|
|
|
3388 <b>Objection 3:</b> Further, the name "Domination" seems to imply government and likewise the names "Principalities" and "Powers." Therefore
|
|
|
3389 these three names do not seem to be properly applied to three orders.
|
|
|
3390 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 arg. 3"><a name="32954" shape="rect"><span class="ref">[32954] Iª q. 108 a. 5 arg. 3</span></a> Praeterea,
|
|
|
3391 nomen dominationis ad gubernationem pertinere videtur. Similiter
|
|
|
3392 autem et nomen principatuum, et potestatum. Inconvenienter ergo
|
|
|
3393 tribus ordinibus haec tria nomina imponuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p5">
|
|
|
3394 <b>Objection 4:</b> Further, archangels are as it were angel princes. Therefore this name ought not to be given to any other order than to the
|
|
|
3395 "Principalities."
|
|
|
3396 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 arg. 4"><a name="32955" shape="rect"><span class="ref">[32955] Iª q. 108 a. 5 arg. 4</span></a> Praeterea,
|
|
|
3397 Archangeli dicuntur quasi principes Angeli. Non ergo hoc nomen
|
|
|
3398 debet imponi alii ordini quam ordini principatuum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p6">
|
|
|
3399 <b>Objection 5:</b> Further, the name "Seraphim" is derived from ardor, which pertains to charity; and the name "Cherubim" from knowledge. But
|
|
|
3400 charity and knowledge are gifts common to all the angels. Therefore they ought not to be names of any particular orders.
|
|
|
3401 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 arg. 5"><a name="32956" shape="rect"><span class="ref">[32956] Iª q. 108 a. 5 arg. 5</span></a> Praeterea,
|
|
|
3402 nomen Seraphim imponitur ab ardore qui ad caritatem pertinet, nomen
|
|
|
3403 autem Cherubim imponitur a scientia. Caritas autem et scientia sunt
|
|
|
3404 dona communia omnibus Angelis. Non ergo debent esse nomina
|
|
|
3405 specialium ordinum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p7">
|
|
|
3406 <b>Objection 6:</b> Further, Thrones are seats. But from the fact that God knows and loves the rational creature He is said to sit within it.
|
|
|
3407 Therefore there ought not to be any order of "Thrones" besides the "Cherubim" and "Seraphim." Therefore it appears that the
|
|
|
3408 orders of angels are not properly styled.
|
|
|
3409 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 arg. 6"><a name="32957" shape="rect"><span class="ref">[32957] Iª q. 108 a. 5 arg. 6</span></a> Praeterea,
|
|
|
3410 throni dicuntur sedes. Sed ex hoc ipso Deus in creatura rationali
|
|
|
3411 sedere dicitur, quod ipsum cognoscit et amat. Non ergo debet esse
|
|
|
3412 alius ordo thronorum ab ordine Cherubim et Seraphim. Sic igitur
|
|
|
3413 videtur quod inconvenienter ordines Angelorum nominentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p8"> <b>On the contrary,</b> is the authority of Holy Scripture wherein they are so named. For the name "Seraphim" is found in
|
|
|
3414 <a class="scripRef" id="FP_Q108_A5-p8.1" href="./asv.html#Isa.6.2" target="asv"> Is. 6:2</a>; the name "Cherubim" in Ezech. 1 (Cf. 10:15,20); "Thrones" in
|
|
|
3415 <a class="scripRef" id="FP_Q108_A5-p8.2" href="./asv.html#Col.1.16" target="asv"> Col. 1:16</a>; "Dominations," "Virtues," "Powers," and "Principalities" are mentioned in
|
|
|
3416 <a class="scripRef" id="FP_Q108_A5-p8.3" href="./asv.html#Eph.1.21" target="asv"> Eph. 1:21</a>; the name "Archangels" in the canonical epistle of St. Jude (9), and the name "Angels" is found in many places of
|
|
|
3417 Scripture.
|
|
|
3418 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 s. c."><a name="32958" shape="rect"><span class="ref">[32958] Iª q. 108 a. 5 s. c.</span></a> Sed contra est
|
|
|
3419 auctoritas sacrae Scripturae, quae sic eos nominat. Nomen enim
|
|
|
3420 Seraphim ponitur Isaiae VI; nomen Cherubim Ezech. I; nomen
|
|
|
3421 thronorum, Coloss. I; dominationes autem et virtutes et potestates
|
|
|
3422 et principatus ponuntur Ephes. I; nomen autem Archangeli ponitur in
|
|
|
3423 canonica Iudae, nomina autem Angelorum in pluribus Scripturae
|
|
|
3424 locis.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q108_A5-p9">
|
|
|
3425 <b>I answer that,</b> As Dionysius says (Coel. Hier. vii), in the names of the angelic orders it is necessary to observe that the proper name of
|
|
|
3426 each order expresses its property. Now to see what is the property of each order, we must consider that in coordinated things,
|
|
|
3427 something may be found in a threefold manner: by way of property, by way of excess, and by way of participation. A thing is
|
|
|
3428 said to be in another by way of property, if it is adequate and proportionate to its
|
|
|
3429 nature: by excess when an attribute is less than that to which it is attributed, but is possessed thereby in an eminent manner,
|
|
|
3430 as we have stated (
|
|
|
3431 <a href="FP_ii.html#FP_Q13_A2" id="FP_Q108_A5-p9.1" shape="rect">Q[13], A[2]</a>) concerning all the names which are attributed to God: by participation, when an attribute is possessed by something not
|
|
|
3432 fully but partially; thus holy men are called gods by participation. Therefore, if anything is to be called by a name designating
|
|
|
3433 its property, it ought not to be named from what it participates
|
|
|
3434 imperfectly, nor from that which it possesses in excess, but from that which is adequate thereto; as, for instance, when we
|
|
|
3435 wish properly to name a man, we should call him a "rational substance," but not an "intellectual substance," which latter
|
|
|
3436 is the proper name of an angel; because simple intelligence belongs to an angel as a property, and to man by participation;
|
|
|
3437 nor do we call him a "sensible substance," which is the proper name of a brute; because sense is less than the property of
|
|
|
3438 a man,
|
|
|
3439 and belongs to man in a more excellent way than to other animals.
|
|
|
3440 </p><p id="FP_Q108_A5-p10"> So we must consider that in the angelic orders all spiritual perfections are common to all the angels, and that they are
|
|
|
3441 all more excellently in the superior than in the inferior angels. Further, as in these perfections there are grades, the superior
|
|
|
3442 perfection belongs to the superior order as its property, whereas it belongs to the inferior by participation; and conversely
|
|
|
3443 the inferior perfection belongs to the inferior order as its property, and to the superior by way of
|
|
|
3444 excess; and thus the superior order is denominated from the superior perfection.
|
|
|
3445 </p><p id="FP_Q108_A5-p11"> So in this way Dionysius (Coel. Hier. vii) explains the names of the orders accordingly as they befit the spiritual perfections
|
|
|
3446 they signify. Gregory, on the other hand, in expounding these names (Hom. xxxiv in Evang.) seems to regard more the exterior
|
|
|
3447 ministrations; for he says that "angels are so called as announcing the least things; and the archangels in the greatest;
|
|
|
3448 by the virtues miracles are wrought; by the powers hostile powers are repulsed; and the principalities
|
|
|
3449 preside over the good spirits themselves."
|
|
|
3450 </p></div></div><div class="lat"><p class="latin" title="I q. 108 a. 5 co."><a name="32959" shape="rect"><span class="ref">[32959] Iª q. 108 a. 5 co.</span></a> Respondeo dicendum
|
|
|
3451 quod in nominatione angelicorum ordinum, considerare oportet quod
|
|
|
3452 <i>propria nomina singulorum ordinum proprietates eorum
|
|
|
3453 designant</i>, ut Dionysius dicit VII cap. Cael. Hier. Ad videndum
|
|
|
3454 autem quae sit proprietas cuiuslibet ordinis, considerare oportet
|
|
|
3455 quod in rebus ordinatis tripliciter aliquid esse contingit,
|
|
|
3456 scilicet per proprietatem, per excessum, et per participationem.
|
|
|
3457 Per proprietatem autem dicitur esse aliquid in re aliqua, quod
|
|
|
3458 adaequatur et proportionatur naturae ipsius. Per excessum autem,
|
|
|
3459 quando illud quod attribuitur alicui, est minus quam res cui
|
|
|
3460 attribuitur, sed tamen convenit illi rei per quendam excessum;
|
|
|
3461 sicut dictum est de omnibus nominibus quae attribuuntur Deo. Per
|
|
|
3462 participationem autem, quando illud quod attribuitur alicui, non
|
|
|
3463 plenarie invenitur in eo, sed deficienter; sicut sancti homines
|
|
|
3464 participative dicuntur dii. Si ergo aliquid nominari debeat nomine
|
|
|
3465 designante proprietatem ipsius, non debet nominari ab eo quod
|
|
|
3466 imperfecte participat, neque ab eo quod excedenter habet; sed ab eo
|
|
|
3467 quod est sibi quasi coaequatum. Sicut si quis velit proprie
|
|
|
3468 nominare hominem, dicet eum substantiam rationalem, non autem
|
|
|
3469 substantiam intellectualem, quod est proprium nomen Angeli, quia
|
|
|
3470 simplex intelligentia convenit Angelo per proprietatem, homini vero
|
|
|
3471 per participationem; neque substantiam sensibilem, quod est nomen
|
|
|
3472 bruti proprium, quia sensus est minus quam id quod est proprium
|
|
|
3473 homini, et convenit homini excedenter prae aliis animalibus. Sic
|
|
|
3474 igitur considerandum est in ordinibus Angelorum, quod omnes
|
|
|
3475 spirituales perfectiones sunt omnibus Angelis communes et quod
|
|
|
3476 omnes abundantius existunt in superioribus quam in inferioribus.
|
|
|
3477 Sed cum in ipsis etiam perfectionibus sit quidam gradus, superior
|
|
|
3478 perfectio attribuitur superiori ordini per proprietatem, inferiori
|
|
|
3479 vero per participationem, e converso autem inferior attribuitur
|
|
|
3480 inferiori per proprietatem, superiori autem per excessum. Et ita
|
|
|
3481 superior ordo a superiori perfectione nominatur. Sic igitur
|
|
|
3482 Dionysius exponit ordinum nomina secundum convenientiam ad
|
|
|
3483 spirituales perfectiones eorum. Gregorius vero, in expositione
|
|
|
3484 horum nominum, magis attendere videtur exteriora ministeria. Dicit
|
|
|
3485 enim, quod <i>Angeli dicuntur qui minima nuntiant; Archangeli, qui
|
|
|
3486 summa; virtutes per quas miracula fiunt; potestates quibus adversae
|
|
|
3487 potestates repelluntur; principatus, qui ipsis bonis spiritibus
|
|
|
3488 praesunt</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q108_A5-p12">
|
|
|
3489 <b>Reply to Objection 1:</b> Angel means "messenger." So all the heavenly spirits, so far as they make known Divine things, are called "angels." But the
|
|
|
3490 superior angels enjoy a certain excellence, as regards this manifestation, from which the superior orders are denominated.
|
|
|
3491 The lowest order of angels possess no excellence above the common manifestation; and therefore it is denominated from manifestation
|
|
|
3492 only; and thus the common name remains as it were proper to the lowest
|
|
|
3493 order, as Dionysius says (Coel. Hier. v). Or we may say that the lowest order can be specially called the order of "angels,"
|
|
|
3494 forasmuch as they announce things to us immediately.
|
|
|
3495 </p><p id="FP_Q108_A5-p13"> "Virtue" can be taken in two ways. First, commonly, considered as the medium between the essence and the operation, and in
|
|
|
3496 that sense all the heavenly spirits are called heavenly virtues, as also "heavenly essences." Secondly, as meaning a certain
|
|
|
3497 excellence of strength; and thus it is the proper name of an angelic order. Hence Dionysius says (Coel. Hier. viii) that the
|
|
|
3498 "name 'virtues' signifies a certain virile and immovable strength"; first, in regard of those Divine
|
|
|
3499 operations which befit them; secondly, in regard to receiving Divine gifts. Thus it signifies that they undertake fearlessly
|
|
|
3500 the Divine behests appointed to them; and this seems to imply strength of mind.
|
|
|
3501 </p></div></div><div class="lat"><p class="latin" title="I q. 108 a. 5 ad 1"><a name="32960" shape="rect"><span class="ref">[32960] Iª q. 108 a. 5 ad 1</span></a> Ad primum ergo
|
|
|
3502 dicendum quod Angelus nuntius dicitur. Omnes ergo caelestes
|
|
|
3503 spiritus, inquantum sunt manifestatores divinorum, Angeli vocantur.
|
|
|
3504 Sed superiores Angeli habent quandam excellentiam in hac
|
|
|
3505 manifestatione, a qua superiores ordines nominantur. Infimus autem
|
|
|
3506 Angelorum ordo nullam excellentiam supra communem manifestationem
|
|
|
3507 addit, et ideo a simplici manifestatione nominatur. Et sic nomen
|
|
|
3508 commune remanet infimo ordini quasi proprium, ut dicit Dionysius V
|
|
|
3509 cap. Cael. Hier. Vel potest dici quod infimus ordo specialiter
|
|
|
3510 dicitur ordo Angelorum, quia immediate nobis annuntiant. Virtus
|
|
|
3511 autem dupliciter accipi potest. Uno modo, communiter, secundum quod
|
|
|
3512 est media inter essentiam et operationem, et sic omnes caelestes
|
|
|
3513 spiritus nominantur caelestes virtutes, sicut et caelestes
|
|
|
3514 essentiae. Alio modo, secundum quod importat quendam excessum
|
|
|
3515 fortitudinis, et sic est proprium nomen ordinis. Unde Dionysius
|
|
|
3516 dicit, VIII cap. Cael. Hier., quod nomen virtutum significat
|
|
|
3517 quandam virilem et inconcussam fortitudinem, primo quidem ad omnes
|
|
|
3518 operationes divinas eis convenientes; secundo, ad suscipiendum
|
|
|
3519 divina. Et ita significat quod sine aliquo timore aggrediuntur
|
|
|
3520 divina quae ad eos pertinent, quod videtur ad fortitudinem animi
|
|
|
3521 pertinere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p14">
|
|
|
3522 <b>Reply to Objection 2:</b> As Dionysius says (Div. Nom. xii): "Dominion is attributed to God in a special manner, by way of excess: but the Divine word
|
|
|
3523 gives the more illustrious heavenly princes the name of Lord by participation, through whom the inferior angels receive the
|
|
|
3524 Divine gifts." Hence Dionysius also states (Coel. Hier. viii) that the name "Domination" means first "a certain liberty, free
|
|
|
3525 from servile condition and common subjection, such as that of plebeians, and
|
|
|
3526 from tyrannical oppression," endured sometimes even by the great. Secondly, it signifies "a certain rigid and inflexible supremacy
|
|
|
3527 which does not bend to any servile act, or to the act, of those who are subject to or oppressed by tyrants." Thirdly, it signifies
|
|
|
3528 "the desire and participation of the true dominion which belongs to God." Likewise the name of each order signifies the participation
|
|
|
3529 of what belongs to God; as the name "Virtues" signifies the participation of the Divine virtue; and the
|
|
|
3530 same principle applies to the rest.
|
|
|
3531 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 ad 2"><a name="32961" shape="rect"><span class="ref">[32961] Iª q. 108 a. 5 ad 2</span></a> Ad secundum
|
|
|
3532 dicendum quod, sicut dicit Dionysius XII cap. de Div. Nom.,
|
|
|
3533 <i>dominatio laudatur in Deo singulariter per quendam excessum, sed
|
|
|
3534 per participationem, divina eloquia vocant dominos principaliores
|
|
|
3535 ornatus, per quos inferiores ex donis eius accipiunt</i>. Unde et
|
|
|
3536 Dionysius dicit in VIII cap. Cael. Hier., quod nomen dominationum
|
|
|
3537 primo quidem significat quandam libertatem, quae est a servili
|
|
|
3538 conditione et pedestri subiectione, sicut plebs subiicitur, et a
|
|
|
3539 tyrannica oppressione, quam interdum etiam maiores patiuntur.
|
|
|
3540 Secundo significat quandam rigidam et inflexibilem gubernationem,
|
|
|
3541 quae ad nullum servilem actum inclinatur, neque ad aliquem actum
|
|
|
3542 subiectorum vel oppressorum a tyrannis. Tertio significat appetitum
|
|
|
3543 et participationem veri dominii, quod est in Deo. Et similiter
|
|
|
3544 nomen cuiuslibet ordinis significat participationem eius quod est
|
|
|
3545 in Deo; sicut nomen virtutum significat participationem divinae
|
|
|
3546 virtutis; et sic de aliis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p15">
|
|
|
3547 <b>Reply to Objection 3:</b> The names "Domination," "Power," and "Principality" belong to government in different ways. The place of a lord is only to
|
|
|
3548 prescribe what is to be done. So Gregory says (Hom. xxiv in Evang.), that "some companies of the angels, because others are
|
|
|
3549 subject to obedience to them, are called dominations." The name "Power" points out a kind of order, according to what the
|
|
|
3550 Apostle says, "He that resisteth the power, resisteth the ordination of God"
|
|
|
3551 (
|
|
|
3552 <a class="scripRef" id="FP_Q108_A5-p15.1" href="./asv.html#Rom.13.2" target="asv">Rom. 13:2</a>). And so Dionysius says (Coel. Hier. viii) that the name "Power" signifies a kind of ordination both as regards the reception
|
|
|
3553 of Divine things, and as regards the Divine actions performed by superiors towards inferiors by leading them to things above.
|
|
|
3554 Therefore, to the order of "Powers" it belongs to regulate what is to be done by those who are subject to them. To preside
|
|
|
3555 [principari] as Gregory says (Hom. xxiv in Ev.) is "to be first among others," as being first
|
|
|
3556 in carrying out what is ordered to be done. And so Dionysius says (Coel. Hier. ix) that the name of "Principalities" signifies
|
|
|
3557 "one who leads in a sacred order." For those who lead others, being first among them, are properly called "princes," according
|
|
|
3558 to the words, "Princes went before joined with singers" (
|
|
|
3559 <a class="scripRef" id="FP_Q108_A5-p15.2" href="./asv.html#Ps.67.26" target="asv">Ps. 67:26</a>).
|
|
|
3560 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 ad 3"><a name="32962" shape="rect"><span class="ref">[32962] Iª q. 108 a. 5 ad 3</span></a> Ad tertium
|
|
|
3561 dicendum quod nomen dominationis, et potestatis, et principatus,
|
|
|
3562 diversimode ad gubernationem pertinet. Nam domini est solummodo
|
|
|
3563 praecipere de agendis. Et ideo Gregorius dicit quod <i>quaedam
|
|
|
3564 Angelorum agmina, pro eo quod eis cetera ad obediendum subiecta
|
|
|
3565 sunt, dominationes vocantur</i>. Nomen vero potestatis ordinationem
|
|
|
3566 quandam designat; secundum illud apostoli ad Rom. XIII, <i>qui
|
|
|
3567 potestati resistit, Dei ordinationi resistit</i>. Et ideo Dionysius
|
|
|
3568 dicit quod nomen potestatis significat quandam ordinationem et
|
|
|
3569 circa susceptionem divinorum, et circa actiones divinas quas
|
|
|
3570 superiores in inferiores agunt, eas sursum ducendo. Ad ordinem ergo
|
|
|
3571 potestatum pertinet ordinare quae a subditis sint agenda.
|
|
|
3572 Principari vero, ut Gregorius dicit, est inter reliquos priorem
|
|
|
3573 existere, quasi primi sint in executione eorum quae imperantur. Et
|
|
|
3574 ideo Dionysius dicit, IX cap. Cael. Hier., quod nomen principatuum
|
|
|
3575 significat ductivum cum ordine sacro. Illi enim qui alios ducunt,
|
|
|
3576 primi inter eos existentes, principes proprie vocantur secundum
|
|
|
3577 illud Psalmi LXVII, <i>praevenerunt principes coniuncti
|
|
|
3578 psallentibus</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p16">
|
|
|
3579 <b>Reply to Objection 4:</b> The "Archangels," according to Dionysius (Coel. Hier. ix), are between the "Principalities" and the "Angels." A medium compared
|
|
|
3580 to one extreme seems like the other, as participating in the nature of both extremes; thus tepid seems cold compared to hot,
|
|
|
3581 and hot compared to cold. So the "Archangels" are called the "angel princes"; forasmuch as they are princes as regards the
|
|
|
3582 "Angels," and angels as regards the Principalities. But according to Gregory
|
|
|
3583 (Hom. xxiv in Ev.) they are called "Archangels," because they preside over the one order of the "Angels"; as it were, announcing
|
|
|
3584 greater things: and the "Principalities" are so called as presiding over all the heavenly "Virtues" who fulfil the Divine
|
|
|
3585 commands.
|
|
|
3586 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 ad 4"><a name="32963" shape="rect"><span class="ref">[32963] Iª q. 108 a. 5 ad 4</span></a> Ad quartum
|
|
|
3587 dicendum quod Archangeli, secundum Dionysium, medii sunt inter
|
|
|
3588 principatus et Angelos. Medium autem comparatum uni extremo,
|
|
|
3589 videtur alterum, inquantum participat naturam utriusque, sicut
|
|
|
3590 tepidum respectu calidi est frigidum, respectu vero frigidi est
|
|
|
3591 calidum. Sic et Archangeli dicuntur quasi principes Angeli, quia
|
|
|
3592 respectu Angelorum sunt principes, respectu vero principatuum sunt
|
|
|
3593 Angeli. Secundum Gregorium autem, dicuntur Archangeli ex eo quod
|
|
|
3594 principantur soli ordini Angelorum, quasi magna nuntiantes.
|
|
|
3595 Principatus autem dicuntur ex eo quod principantur omnibus
|
|
|
3596 caelestibus virtutibus divinas iussiones explentibus.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q108_A5-p17">
|
|
|
3597 <b>Reply to Objection 5:</b> The name "Seraphim" does not come from charity only, but from the excess of charity, expressed by the word ardor or fire.
|
|
|
3598 Hence Dionysius (Coel. Hier. vii) expounds the name "Seraphim" according to the properties of fire, containing an excess of
|
|
|
3599 heat. Now in fire we may consider three things. First, the movement which is upwards and continuous. This signifies that they
|
|
|
3600 are borne inflexibly towards God. Secondly, the active force which is "heat," which
|
|
|
3601 is not found in fire simply, but exists with a certain sharpness, as being of most penetrating action, and reaching even to
|
|
|
3602 the smallest things, and as it were, with superabundant fervor; whereby is signified the action of these angels, exercised
|
|
|
3603 powerfully upon those who are subject to them, rousing them to a like fervor, and cleansing them wholly by their heat. Thirdly
|
|
|
3604 we consider in fire the quality of clarity, or brightness; which signifies that these angels have in themselves an
|
|
|
3605 inextinguishable light, and that they also perfectly enlighten others.
|
|
|
3606 </p><p id="FP_Q108_A5-p18"> In the same way the name "Cherubim" comes from a certain excess of knowledge; hence it is interpreted "fulness of knowledge,"
|
|
|
3607 which Dionysius (Coel. Hier. vii) expounds in regard to four things: the perfect vision of God; the full reception of the
|
|
|
3608 Divine Light; their contemplation in God of the beauty of the Divine order; and in regard to the fact that possessing this
|
|
|
3609 knowledge fully, they pour it forth copiously upon others.
|
|
|
3610 </p></div></div><div class="lat"><p class="latin" title="I q. 108 a. 5 ad 5"><a name="32964" shape="rect"><span class="ref">[32964] Iª q. 108 a. 5 ad 5</span></a> Ad quintum
|
|
|
3611 dicendum quod nomen Seraphim non imponitur tantum a caritate, sed a
|
|
|
3612 caritatis excessu, quem importat nomen ardoris vel incendii. Unde
|
|
|
3613 Dionysius, VII cap. Cael. Hier., exponit nomen Seraphim secundum
|
|
|
3614 proprietates ignis, in quo est excessus caliditatis. In igne autem
|
|
|
3615 tria possumus considerare. Primo quidem, motum, qui est sursum, et
|
|
|
3616 qui est continuus. Per quod significatur quod indeclinabiliter
|
|
|
3617 moventur in Deum. Secundo vero, virtutem activam eius, quae est
|
|
|
3618 calidum. Quod quidem non simpliciter invenitur in igne, sed cum
|
|
|
3619 quadam acuitate, quia maxime est penetrativus in agendo, et
|
|
|
3620 pertingit usque ad minima; et iterum cum quodam superexcedenti
|
|
|
3621 fervore. Et per hoc significatur actio huiusmodi Angelorum, quam in
|
|
|
3622 subditos potenter exercent, eos in similem fervorem excitantes, et
|
|
|
3623 totaliter eos per incendium purgantes. Tertio consideratur in igne
|
|
|
3624 claritas eius. Et hoc significat quod huiusmodi Angeli in seipsis
|
|
|
3625 habent inextinguibilem lucem, et quod alios perfecte illuminant.
|
|
|
3626 Similiter etiam nomen Cherubim imponitur a quodam excessu
|
|
|
3627 scientiae, unde interpretatur plenitudo scientiae. Quod Dionysius
|
|
|
3628 exponit quantum ad quatuor, primo quidem, quantum ad perfectam Dei
|
|
|
3629 visionem; secundo, quantum ad plenam susceptionem divini luminis;
|
|
|
3630 tertio, quantum ad hoc, quod in ipso Deo contemplantur
|
|
|
3631 pulchritudinem ordinis rerum a Deo derivatam; quarto, quantum ad
|
|
|
3632 hoc, quod ipsi pleni existentes huiusmodi cognitione, eam copiose
|
|
|
3633 in alios effundunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A5-p19">
|
|
|
3634 <b>Reply to Objection 6:</b> The order of the "Thrones" excels the inferior orders as having an immediate knowledge of the types of the Divine works;
|
|
|
3635 whereas the "Cherubim" have the excellence of knowledge and the "Seraphim" the excellence of ardor. And although these two
|
|
|
3636 excellent attributes include the third, yet the gift belonging to the "Thrones" does not include the other two; and so the
|
|
|
3637 order of the "Thrones" is distinguished from the orders of the "Cherubim" and the
|
|
|
3638 "Seraphim." For it is a common rule in all things that the excellence of the inferior is contained in the superior, but not
|
|
|
3639 conversely. But Dionysius (Coel. Hier. vii) explains the name "Thrones" by its relation to material seats, in which we may
|
|
|
3640 consider four things. First, the site; because seats are raised above the earth, and to the angels who are called "Thrones"
|
|
|
3641 are raised up to the immediate knowledge of the types of things in God. Secondly, because in material seats is displayed
|
|
|
3642 strength, forasmuch as a person sits firmly on them. But here the reverse is the case; for the angels themselves are made
|
|
|
3643 firm by God. Thirdly, because the seat receives him who sits thereon, and he can be carried thereupon; and so the angels receive
|
|
|
3644 God in themselves, and in a certain way bear Him to the inferior creatures. Fourthly, because in its shape, a seat is open
|
|
|
3645 on one side to receive the sitter; and thus are the angels promptly open to receive God and to serve Him.
|
|
|
3646 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 5 ad 6"><a name="32965" shape="rect"><span class="ref">[32965] Iª q. 108 a. 5 ad 6</span></a> Ad sextum
|
|
|
3647 dicendum quod ordo thronorum habet excellentiam prae inferioribus
|
|
|
3648 ordinibus in hoc, quod immediate in Deo rationes divinorum operum
|
|
|
3649 cognoscere possunt. Sed Cherubim habent excellentiam scientiae;
|
|
|
3650 Seraphim vero excellentiam ardoris. Et licet in his duabus
|
|
|
3651 excellentiis includatur tertia, non tamen in illa quae est
|
|
|
3652 thronorum, includuntur aliae duae. Et ideo ordo thronorum
|
|
|
3653 distinguitur ab ordine Cherubim et Seraphim. Hoc enim est commune
|
|
|
3654 in omnibus, quod excellentia inferioris continetur in excellentia
|
|
|
3655 superioris, et non e converso. Exponit autem Dionysius nomen
|
|
|
3656 thronorum, per convenientiam ad materiales sedes. In quibus est
|
|
|
3657 quatuor considerare. Primo quidem, situm, quia sedes supra terram
|
|
|
3658 elevantur. Et sic ipsi Angeli qui throni dicuntur, elevantur usque
|
|
|
3659 ad hoc, quod in Deo immediate rationes rerum cognoscant. Secundo in
|
|
|
3660 materialibus sedibus consideratur firmitas, quia in ipsis aliquis
|
|
|
3661 firmiter sedet. Hic autem est e converso, nam ipsi Angeli firmantur
|
|
|
3662 per Deum. Tertio, quia sedes suscipit sedentem, et in ea deferri
|
|
|
3663 potest. Sic et isti Angeli suscipiunt Deum in seipsis, et eum
|
|
|
3664 quodammodo ad inferiores ferunt. Quarto, ex figura, quia sedes ex
|
|
|
3665 una parte est aperta ad suscipiendum sedentem. Ita et isti Angeli
|
|
|
3666 sunt per promptitudinem aperti ad suscipiendum Deum, et famulandum
|
|
|
3667 ipsi.</p></div></div></div><div id="FP_Q108_A6" class="div4"><h4 id="FP_Q108_A6-p0.1">Q. 108. A. 6. Whether the grades of the orders are properly assigned?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A6-p2">
|
|
|
3668 <b>Objection 1:</b> It would seem that the grades of the orders are not properly assigned. For the order of prelates is the highest. But the
|
|
|
3669 names of "Dominations," "Principalities," and "Powers" of themselves imply prelacy. Therefore these orders ought not to be
|
|
|
3670 supreme.
|
|
|
3671 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 6 arg. 1"><a name="32966" shape="rect"><span class="ref">[32966] Iª q. 108 a. 6 arg. 1</span></a> Ad sextum sic
|
|
|
3672 proceditur. Videtur quod inconvenienter gradus ordinum assignentur.
|
|
|
3673 Ordo enim praelatorum videtur esse supremus. Sed dominationes,
|
|
|
3674 principatus et potestates ex ipsis nominibus praelationem quandam
|
|
|
3675 habent. Ergo isti ordines debent esse inter omnes supremi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A6-p3">
|
|
|
3676 <b>Objection 2:</b> Further, the nearer an order is to God, the higher it is. But the order of "Thrones" is the nearest to God; for nothing is
|
|
|
3677 nearer to the sitter than the seat. Therefore the order of the "Thrones" is the highest.
|
|
|
3678 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 6 arg. 2"><a name="32967" shape="rect"><span class="ref">[32967] Iª q. 108 a. 6 arg. 2</span></a> Praeterea,
|
|
|
3679 quanto aliquis ordo est Deo propinquior, tanto est superior. Sed
|
|
|
3680 ordo thronorum videtur esse Deo propinquissimus, nihil enim
|
|
|
3681 coniungitur propinquius sedenti, quam sua sedes. Ergo ordo
|
|
|
3682 thronorum est altissimus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A6-p4">
|
|
|
3683 <b>Objection 3:</b> Further, knowledge comes before love, and intellect is higher than will. Therefore the order of "Cherubim" seems to be higher
|
|
|
3684 than the "Seraphim."
|
|
|
3685 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 6 arg. 3"><a name="32968" shape="rect"><span class="ref">[32968] Iª q. 108 a. 6 arg. 3</span></a> Praeterea,
|
|
|
3686 scientia est prior quam amor; et intellectus videtur esse altior
|
|
|
3687 quam voluntas. Ergo et ordo Cherubim videtur esse altior quam ordo
|
|
|
3688 Seraphim.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A6-p5">
|
|
|
3689 <b>Objection 4:</b> Further, Gregory (Hom. xxiv in Evang.) places the "Principalities" above the "Powers." These therefore are not placed immediately
|
|
|
3690 above the Archangels, as Dionysius says (Coel. Hier. ix).
|
|
|
3691 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 6 arg. 4"><a name="32969" shape="rect"><span class="ref">[32969] Iª q. 108 a. 6 arg. 4</span></a> Praeterea,
|
|
|
3692 Gregorius ponit principatus supra potestates. Non ergo collocantur
|
|
|
3693 immediate supra Archangelos, ut Dionysius dicit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A6-p6">
|
|
|
3694 <b>On the contrary,</b> Dionysius (Coel. Hier. vii), places in the highest hierarchy the "Seraphim" as the first, the "Cherubim" as the middle, the
|
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3695 "Thrones" as the last; in the middle hierarchy he places the "Dominations," as the first, the "Virtues" in the middle, the
|
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|
3696 "Powers" last; in the lowest hierarchy the "Principalities" first, then the "Archangels," and lastly the "Angels."
|
|
|
3697 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 6 s. c."><a name="32970" shape="rect"><span class="ref">[32970] Iª q. 108 a. 6 s. c.</span></a> Sed contra est
|
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3698 quod Dionysius ponit, in prima quidem hierarchia. Seraphim ut
|
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|
3699 primos, Cherubim ut medios, thronos ut ultimos; in media vero,
|
|
|
3700 dominationes ut primos, virtutes ut medios, potestates ut ultimos;
|
|
|
3701 in ultima, principatus ut primos, Archangelos ut medios, Angelos ut
|
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3702 ultimos.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q108_A6-p7">
|
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3703 <b>I answer that,</b> The grades of the angelic orders are assigned by Gregory (Hom. xxiv in Ev.) and Dionysius (Coel. Hier. vii), who agree as
|
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3704 regards all except the "Principalities" and "Virtues." For Dionysius places the "Virtues" beneath the "Dominations," and above
|
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3705 the "Powers"; the "Principalities" beneath the "Powers" and above the "Archangels." Gregory, however, places the "Principalities"
|
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3706 between the "Dominations" and the "Powers"; and the "Virtues" between the "Powers"
|
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|
3707 and the "Archangels." Each of these placings may claim authority from the words of the Apostle, who (
|
|
|
3708 <a class="scripRef" id="FP_Q108_A6-p7.1" href="./asv.html#Eph.1.20" target="asv">Eph. 1:20,21</a>) enumerates the middle orders, beginning from the lowest saying that "God set Him," i.e. Christ, "on His right hand in the
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3709 heavenly places above all Principality and Power, and Virtue, and Dominion." Here he places "Virtues" between "Powers" and
|
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3710 "Dominations," according to the placing of Dionysius. Writing however to the Colossians (1:16), numbering the same
|
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3711 orders from the highest, he says: "Whether Thrones, or Dominations, or Principalities, or Powers, all things were created
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3712 by Him and in Him." Here he places the "Principalities" between "Dominations" and "Powers," as does also Gregory.
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3713 </p><p id="FP_Q108_A6-p8"> Let us then first examine the reason for the ordering of Dionysius, in which we see, that, as said above
|
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3714 <a href="FP_x.html#FP_Q108_A1" id="FP_Q108_A6-p8.1" shape="rect">(A[1])</a>, the highest hierarchy contemplates the ideas of things in God Himself; the second in the universal causes; and third in
|
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3715 their application to particular effects. And because God is the end not only of the angelic ministrations, but also of the
|
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3716 whole creation, it belongs to the first hierarchy to consider the end; to the middle one belongs the
|
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3717 universal disposition of what is to be done; and to the last belongs the application of this disposition to the effect, which
|
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3718 is the carrying out of the work; for it is clear that these three things exist in every kind of operation. So Dionysius, considering
|
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3719 the properties of the orders as derived from their names, places in the first hierarchy those orders the names of which are
|
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|
3720 taken from their relation to God, the "Seraphim," "Cherubim," and "Thrones"; and he places in the middle hierarchy
|
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3721 those orders whose names denote a certain kind of common government or disposition---the "Dominations," "Virtues," and "Powers";
|
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3722 and he places in the third hierarchy the orders whose names denote the execution of the work, the "Principalities," "Angels,"
|
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3723 and "Archangels."
|
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3724 </p><p id="FP_Q108_A6-p9"> As regards the end, three things may be considered. For firstly we consider the end; then we acquire perfect knowledge of
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3725 the end; thirdly, we fix our intention on the end; of which the second is an addition to the first, and the third an addition
|
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3726 to both. And because God is the end of creatures, as the leader is the end of an army, as the Philosopher says (Metaph. xii,
|
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3727 Did. xi, 10); so a somewhat similar order may be seen in human affairs. For there are some who enjoy the
|
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3728 dignity of being able with familiarity to approach the king or leader; others in addition are privileged to know his secrets;
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3729 and others above these ever abide with him, in a close union. According to this similitude, we can understand the disposition
|
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3730 in the orders of the first hierarchy; for the "Thrones" are raised up so as to be the familiar recipients of God in themselves,
|
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3731 in the sense of knowing immediately the types of things in Himself; and this is proper to the whole of the first
|
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3732 hierarchy. The "Cherubim" know the Divine secrets supereminently; and the "Seraphim" excel in what is the supreme excellence
|
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3733 of all, in being united to God Himself; and all this in such a manner that the whole of this hierarchy can be called the "Thrones";
|
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3734 as, from what is common to all the heavenly spirits together, they are all called "Angels."
|
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3735 </p><p id="FP_Q108_A6-p10"> As regards government, three things are comprised therein, the first of which is to appoint those things which are to be
|
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3736 done, and this belongs to the "Dominations"; the second is to give the power of carrying out what is to be done, which belongs
|
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3737 to the "Virtues"; the third is to order how what has been commanded or decided to be done can be carried out by others, which
|
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3738 belongs to the "Powers."
|
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|
3739 </p><p id="FP_Q108_A6-p11"> The execution of the angelic ministrations consists in announcing Divine things. Now in the execution of any action there
|
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|
3740 are beginners and leaders; as in singing, the precentors; and in war, generals and officers; this belongs to the "Principalities."
|
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3741 There are others who simply execute what is to be done; and these are the "Angels." Others hold a middle place; and these
|
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|
3742 are the "Archangels," as above explained.
|
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|
3743 </p><p id="FP_Q108_A6-p12"> This explanation of the orders is quite a reasonable one. For the highest in an inferior order always has affinity to the
|
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3744 lowest in the higher order; as the lowest animals are near to the plants. Now the first order is that of the Divine Persons,
|
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|
3745 which terminates in the Holy Ghost, Who is Love proceeding, with Whom the highest order of the first hierarchy has affinity,
|
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3746 denominated as it is from the fire of love. The lowest order of the first hierarchy is that of the "Thrones,"
|
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3747 who in their own order are akin to the "Dominations"; for the "Thrones," according to Gregory (Hom. xxiv in Ev.), are so called
|
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3748 "because through them God accomplishes His judgments," since they are enlightened by Him in a manner adapted to the immediate
|
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3749 enlightening of the second hierarchy, to which belongs the disposition of the Divine ministrations. The order of the "Powers"
|
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3750 is akin to the order of the "Principalities"; for as it belongs to the "Powers" to impose order on those subject to
|
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3751 them, this ordering is plainly shown at once in the name of "Principalities," who, as presiding over the government of peoples
|
|
|
3752 and kingdoms (which occupies the first and principal place in the Divine ministrations), are the first in the execution thereof;
|
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|
3753 "for the good of a nation is more divine than the good of one man" (Ethic. i, 2); and hence it is written, "The prince of
|
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3754 the kingdom of the Persians resisted me" (
|
|
|
3755 <a class="scripRef" id="FP_Q108_A6-p12.1" href="./asv.html#Dan.10.13" target="asv">Dan. 10:13</a>).
|
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3756 </p><p id="FP_Q108_A6-p13"> The disposition of the orders which is mentioned by Gregory is also reasonable. For since the "Dominations" appoint and order
|
|
|
3757 what belongs to the Divine ministrations, the orders subject to them are arranged according to the disposition of those things
|
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|
3758 in which the Divine ministrations are effected. Still, as Augustine says (De Trin. iii), "bodies are ruled in a certain order;
|
|
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3759 the inferior by the superior; and all of them by the spiritual creature, and the bad spirit by the good
|
|
|
3760 spirit." So the first order after the "Dominations" is called that of "Principalities," who rule even over good spirits; then
|
|
|
3761 the "Powers," who coerce the evil spirits; even as evil-doers are coerced by earthly powers, as it is written (
|
|
|
3762 <a class="scripRef" id="FP_Q108_A6-p13.1" href="./asv.html#Rom.13.3" target="asv">Rom. 13:3,4</a>). After these come the "Virtues," which have power over corporeal nature in the working of miracles; after these are the
|
|
|
3763 "Angels" and the "Archangels," who announce to men either great things above reason, or small things within
|
|
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3764 the purview of reason.
|
|
|
3765 </p></div></div><div class="lat"><p class="latin" title="I q. 108 a. 6 co."><a name="32971" shape="rect"><span class="ref">[32971] Iª q. 108 a. 6 co.</span></a> Respondeo dicendum
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3766 quod gradus angelicorum ordinum assignant et Gregorius et
|
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|
3767 Dionysius, quantum ad alia quidem convenienter, sed quantum ad
|
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|
3768 principatus et virtutes differenter. Nam Dionysius collocat
|
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|
3769 virtutes sub dominationibus et supra potestates, principatus autem
|
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|
3770 sub potestatibus et supra Archangelos, Gregorius autem ponit
|
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|
3771 principatus in medio dominationum et potestatum, virtutes vero in
|
|
|
3772 medio potestatum et Archangelorum. Et utraque assignatio
|
|
|
3773 fulcimentum habere potest ex auctoritate apostoli. Qui, medios
|
|
|
3774 ordines ascendendo enumerans, dicit, Ephes. I, quod Deus constituit
|
|
|
3775 illum, scilicet Christum, ad dexteram suam in caelestibus, supra
|
|
|
3776 omnem principatum et potestatem et virtutem et dominationem, ubi
|
|
|
3777 virtutem ponit inter potestatem et dominationem, secundum
|
|
|
3778 assignationem Dionysii. Sed ad Coloss. I, enumerans eosdem ordines
|
|
|
3779 descendendo, dicit, sive throni, sive dominationes, sive
|
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3780 principatus, sive potestates, omnia per ipsum et in ipso creata
|
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|
3781 sunt, ubi principatus ponit medios inter dominationes et
|
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|
3782 potestates, secundum assignationem Gregorii. Primo igitur videamus
|
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|
3783 rationem assignationis Dionysii. In qua considerandum est quod,
|
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|
3784 sicut supra dictum est, prima hierarchia accipit rationes rerum in
|
|
|
3785 ipso Deo; secunda vero in causis universalibus; tertia vero
|
|
|
3786 secundum determinationem ad speciales effectus. Et quia Deus est
|
|
|
3787 finis non solum angelicorum ministeriorum, sed etiam totius
|
|
|
3788 creaturae, ad primam hierarchiam pertinet consideratio finis; ad
|
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|
3789 mediam vero dispositio universalis de agendis; ad ultimam autem
|
|
|
3790 applicatio dispositionis ad effectum, quae est operis executio;
|
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|
3791 haec enim tria manifestum est in qualibet operatione inveniri. Et
|
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3792 ideo Dionysius, ex nominibus ordinum proprietates illorum
|
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|
3793 considerans, illos ordines in prima hierarchia posuit, quorum
|
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|
3794 nomina imponuntur per respectum ad Deum, scilicet Seraphim et
|
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|
3795 Cherubim et thronos. Illos vero ordines posuit in media hierarchia,
|
|
|
3796 quorum nomina designant communem quandam gubernationem sive
|
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|
3797 dispositionem, scilicet dominationes, virtutes et potestates. Illos
|
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|
3798 vero ordines posuit in tertia hierarchia, quorum nomina designant
|
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|
3799 operis executionem, scilicet principatus, Angelos et Archangelos.
|
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|
3800 In respectu autem ad finem, tria considerari possunt, nam primo,
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|
|
3801 aliquis considerat finem; secundo vero, perfectam finis cognitionem
|
|
|
3802 accipit; tertio vero, intentionem suam in ipso defigit; quorum
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|
3803 secundum ex additione se habet ad primum, et tertium ad utrumque.
|
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|
3804 Et quia Deus est finis creaturarum sicut dux est finis exercitus,
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|
3805 ut dicitur in XII Metaphys., potest aliquid simile huius ordinis
|
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|
3806 considerari in rebus humanis, nam quidam sunt qui hoc habent
|
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|
3807 dignitatis, ut per seipsos familiariter accedere possunt ad regem
|
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|
3808 vel ducem; quidam vero super hoc habent, ut etiam secreta eius
|
|
|
3809 cognoscant; alii vero insuper circa ipsum semper inhaerent, quasi
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3810 ei coniuncti. Et secundum hanc similitudinem accipere possumus
|
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|
3811 dispositionem ordinum primae hierarchiae. Nam throni elevantur ad
|
|
|
3812 hoc, quod Deum familiariter in seipsis recipiant, secundum quod
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|
|
3813 rationes rerum in ipso immediate cognoscere possunt, quod est
|
|
|
3814 proprium totius primae hierarchiae. Cherubim vero supereminenter
|
|
|
3815 divina secreta cognoscunt. Seraphim vero excellunt in hoc quod est
|
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|
3816 omnium supremum, scilicet Deo ipsi uniri. Ut sic ab eo quod est
|
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|
3817 commune toti hierarchiae, denominetur ordo thronorum; sicut ab eo
|
|
|
3818 quod est commune omnibus caelestibus spiritibus, denominatur ordo
|
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|
3819 Angelorum. Ad gubernationis autem rationem tria pertinent. Quorum
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|
|
3820 primum est definitio eorum quae agenda sunt, quod est proprium
|
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3821 dominationum. Secundum autem est praebere facultatem ad implendum,
|
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|
3822 quod pertinet ad virtutes. Tertium autem est ordinare qualiter ea
|
|
|
3823 quae praecepta vel definita sunt, impleri possint, ut aliqui
|
|
|
3824 exequantur, et hoc pertinet ad potestates. Executio autem
|
|
|
3825 angelicorum ministeriorum consistit in annuntiando divina. In
|
|
|
3826 executione autem cuiuslibet actus, sunt quidam quasi incipientes
|
|
|
3827 actionem et alios ducentes, sicut in cantu praecentores, et in
|
|
|
3828 bello illi qui alios ducunt et dirigunt, et hoc pertinet ad
|
|
|
3829 principatus. Alii vero sunt qui simpliciter exequuntur, et hoc
|
|
|
3830 pertinet ad Angelos. Alii vero medio modo se habent, quod ad
|
|
|
3831 Archangelos pertinet, ut supra dictum est. Invenitur autem congrua
|
|
|
3832 haec ordinum assignatio. Nam semper summum inferioris ordinis
|
|
|
3833 affinitatem habet cum ultimo superioris; sicut infima animalia
|
|
|
3834 parum distant a plantis. Primus autem ordo est divinarum
|
|
|
3835 personarum, qui terminatur ad spiritum sanctum, qui est amor
|
|
|
3836 procedens, cum quo affinitatem habet supremus ordo primae
|
|
|
3837 hierarchiae, ab incendio amoris denominatus. Infimus autem ordo
|
|
|
3838 primae hierarchiae est thronorum, qui ex suo nomine habent quandam
|
|
|
3839 affinitatem cum dominationibus, nam throni dicuntur, secundum
|
|
|
3840 Gregorium, per quos Deus sua iudicia exercet; accipiunt enim
|
|
|
3841 divinas illuminationes per convenientiam ad immediate illuminandum
|
|
|
3842 secundam hierarchiam, ad quam pertinet dispositio divinorum
|
|
|
3843 ministeriorum. Ordo vero potestatum affinitatem habet cum ordine
|
|
|
3844 principatuum, nam cum potestatum sit ordinationem subiectis
|
|
|
3845 imponere, haec ordinatio statim in nomine principatuum designatur,
|
|
|
3846 qui sunt primi in executione divinorum ministeriorum, utpote
|
|
|
3847 praesidentes gubernationi gentium et regnorum, quod est primum et
|
|
|
3848 praecipuum in divinis ministeriis; nam bonum gentis est divinius
|
|
|
3849 quam bonum unius hominis. Unde dicitur Dan. X, <i>princeps regni
|
|
|
3850 Persarum restitit mihi</i>. Dispositio etiam ordinum quam Gregorius
|
|
|
3851 ponit, congruitatem habet. Nam cum dominationes sint definientes et
|
|
|
3852 praecipientes ea quae ad divina ministeria pertinent, ordines eis
|
|
|
3853 subiecti disponuntur secundum dispositionem eorum in quos divina
|
|
|
3854 ministeria exercentur ut autem Augustinus dicit in III de Trin.,
|
|
|
3855 <i>corpora quodam ordine reguntur, inferiora per superiora, et
|
|
|
3856 omnia per spiritualem creaturam; et spiritus malus per spiritum
|
|
|
3857 bonum</i>. Primus ergo ordo post dominationes dicitur principatuum,
|
|
|
3858 qui etiam bonis spiritibus principantur. Deinde potestates, per
|
|
|
3859 quas arcentur mali spiritus, sicut per potestates terrenas arcentur
|
|
|
3860 malefactores, ut habetur Rom. XIII. Post quas sunt virtutes, quae
|
|
|
3861 habent potestatem super corporalem naturam in operatione
|
|
|
3862 miraculorum. Post quas sunt Archangeli et Angeli, qui nuntiant
|
|
|
3863 hominibus vel magna, quae sunt supra rationem; vel parva, ad quae
|
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|
3864 ratio se extendere potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A6-p14">
|
|
|
3865 <b>Reply to Objection 1:</b> The angel's subjection to God is greater than their presiding over inferior things; and the latter is derived from the former.
|
|
|
3866 Thus the orders which derive their name from presiding are not the first and highest; but rather the orders deriving their
|
|
|
3867 name from their nearness and relation to God.
|
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|
3868 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 6 ad 1"><a name="32972" shape="rect"><span class="ref">[32972] Iª q. 108 a. 6 ad 1</span></a> Ad primum ergo
|
|
|
3869 dicendum quod in Angelis potius est quod subiiciuntur Deo, quam
|
|
|
3870 quod inferioribus praesident, et hoc derivatur ex illo. Et ideo
|
|
|
3871 ordines nominati a praelatione non sunt supremi, sed magis ordines
|
|
|
3872 nominati a conversione ad Deum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A6-p15">
|
|
|
3873 <b>Reply to Objection 2:</b> The nearness to God designated by the name of the "Thrones," belongs also to the "Cherubim" and "Seraphim," and in a more
|
|
|
3874 excellent way, as above explained.
|
|
|
3875 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 6 ad 2"><a name="32973" shape="rect"><span class="ref">[32973] Iª q. 108 a. 6 ad 2</span></a> Ad secundum
|
|
|
3876 dicendum quod illa propinquitas ad Deum quae designatur nomine
|
|
|
3877 thronorum, convenit etiam Cherubim et Seraphim, et excellentius, ut
|
|
|
3878 dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A6-p16">
|
|
|
3879 <b>Reply to Objection 3:</b> As above explained (
|
|
|
3880 <a href="FP_iii.html#FP_Q27_A3" id="FP_Q108_A6-p16.1" shape="rect">Q[27], A[3]</a>), knowledge takes place accordingly as the thing known is in the knower; but love as the lover is united to the object loved.
|
|
|
3881 Now higher things are in a nobler way in themselves than in lower things; whereas lower things are in higher things in a nobler
|
|
|
3882 way than they are in themselves. Therefore to know lower things is better than to love them; and to love the higher things,
|
|
|
3883 God above all, is
|
|
|
3884 better than to know them.
|
|
|
3885 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 6 ad 3"><a name="32974" shape="rect"><span class="ref">[32974] Iª q. 108 a. 6 ad 3</span></a> Ad tertium
|
|
|
3886 dicendum quod, sicut supra dictum est, cognitio est secundum quod
|
|
|
3887 cognita sunt in cognoscente; amor autem secundum quod amans unitur
|
|
|
3888 rei amatae. Superiora autem nobiliori modo sunt in seipsis quam in
|
|
|
3889 inferioribus, inferiora vero nobiliori modo in superioribus quam in
|
|
|
3890 seipsis. Et ideo inferiorum quidem cognitio praeeminet dilectioni,
|
|
|
3891 superiorum autem dilectio, et praecipue Dei, praeeminet
|
|
|
3892 cognitioni.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A6-p17">
|
|
|
3893 <b>Reply to Objection 4:</b> A careful comparison will show that little or no difference exists in reality between the dispositions of the orders according
|
|
|
3894 to Dionysius and Gregory. For Gregory expounds the name "Principalities" from their "presiding over good spirits," which also
|
|
|
3895 agrees with the "Virtues" accordingly as this name expressed a certain strength, giving efficacy to the inferior spirits in
|
|
|
3896 the execution of the Divine ministrations. Again, according to Gregory, the
|
|
|
3897 "Virtues" seem to be the same as "Principalities" of Dionysius. For to work miracles holds the first place in the Divine ministrations;
|
|
|
3898 since thereby the way is prepared for the announcements of the "Archangels" and the "Angels."
|
|
|
3899 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 6 ad 4"><a name="32975" shape="rect"><span class="ref">[32975] Iª q. 108 a. 6 ad 4</span></a> Ad quartum
|
|
|
3900 dicendum quod, si quis diligenter consideret dispositiones ordinum
|
|
|
3901 secundum Dionysium et Gregorium, parum vel nihil differunt, si ad
|
|
|
3902 rem referantur. Exponit enim Gregorius principatuum nomen ex hoc,
|
|
|
3903 quod bonis spiritibus praesunt, et hoc convenit virtutibus,
|
|
|
3904 secundum quod in nomine virtutum intelligitur quaedam fortitudo
|
|
|
3905 dans efficaciam inferioribus spiritibus ad exequenda divina
|
|
|
3906 ministeria. Rursus virtutes, secundum Gregorium, videntur esse idem
|
|
|
3907 quod principatus secundum Dionysium. Nam hoc est primum in divinis
|
|
|
3908 ministeriis, miracula facere, per hoc enim paratur via
|
|
|
3909 Annuntiationi Archangelorum et Angelorum.</p></div></div></div><div id="FP_Q108_A7" class="div4"><h4 id="FP_Q108_A7-p0.1">Q. 108. A. 7. Whether the orders will outlast the Day of Judgment?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A7-p2">
|
|
|
3910 <b>Objection 1:</b> It would seem that the orders of angels will not outlast the Day of Judgment. For the Apostle says (
|
|
|
3911 <a class="scripRef" id="FP_Q108_A7-p2.1" href="./asv.html#iCor.15.24" target="asv">1 Cor. 15:24</a>), that Christ will "bring to naught all principality and power, when He shall have delivered up the kingdom to God and the
|
|
|
3912 Father," and this will be in the final consummation. Therefore for the same reason all others will be abolished in that state.
|
|
|
3913 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 7 arg. 1"><a name="32976" shape="rect"><span class="ref">[32976] Iª q. 108 a. 7 arg. 1</span></a> Ad septimum sic
|
|
|
3914 proceditur. Videtur quod ordines non remanebunt post diem iudicii.
|
|
|
3915 Dicit enim apostolus, I ad Cor. XV, quod Christus evacuabit omnem
|
|
|
3916 principatum et potestatem, cum tradiderit regnum Deo et patri, quod
|
|
|
3917 erit in ultima consummatione. Pari ergo ratione, in illo statu
|
|
|
3918 omnes alii ordines evacuabuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A7-p3">
|
|
|
3919 <b>Objection 2:</b> Further, to the office of the angelic orders it belongs to cleanse, enlighten, and perfect. But after the Day of Judgment
|
|
|
3920 one angel will not cleanse, enlighten, or perfect another, because they will not advance any more in knowledge. Therefore
|
|
|
3921 the angelic orders would remain for no purpose.
|
|
|
3922 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 7 arg. 2"><a name="32977" shape="rect"><span class="ref">[32977] Iª q. 108 a. 7 arg. 2</span></a> Praeterea, ad
|
|
|
3923 officium angelicorum ordinum pertinet purgare, illuminare et
|
|
|
3924 perficere. Sed post diem iudicii unus Angelus non purgabit aut
|
|
|
3925 illuminabit aut perficiet alium, quia non proficient amplius in
|
|
|
3926 scientia. Ergo frustra ordines angelici remanerent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A7-p4">
|
|
|
3927 <b>Objection 3:</b> Further, the Apostle says of the angels (
|
|
|
3928 <a class="scripRef" id="FP_Q108_A7-p4.1" href="./asv.html#Heb.1.14" target="asv">Heb. 1:14</a>), that "they are all ministering spirits, sent to minister to them who shall receive the inheritance of salvation"; whence
|
|
|
3929 it appears that the angelic offices are ordered for the purpose of leading men to salvation. But all the elect are in pursuit
|
|
|
3930 of salvation until the Day of Judgment. Therefore the angelic offices and orders will not outlast the Day of Judgment.
|
|
|
3931 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 7 arg. 3"><a name="32978" shape="rect"><span class="ref">[32978] Iª q. 108 a. 7 arg. 3</span></a> Praeterea,
|
|
|
3932 apostolus dicit, ad Heb. I, de Angelis, quod <i>omnes sunt
|
|
|
3933 administratorii spiritus, in ministerium missi propter eos qui
|
|
|
3934 haereditatem capiunt salutis</i>, ex quo patet quod officia
|
|
|
3935 Angelorum ordinantur ad hoc, quod homines ad salutem adducantur.
|
|
|
3936 Sed omnes electi usque ad diem iudicii salutem consequuntur. Non
|
|
|
3937 ergo post diem iudicii remanebunt officia et ordines Angelorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A7-p5">
|
|
|
3938 <b>On the contrary,</b> It is written (
|
|
|
3939 <a class="scripRef" id="FP_Q108_A7-p5.1" href="./asv.html#Judg.5.20" target="asv">Judges 5:20</a>): "Stars remaining in their order and courses," which is applied to the angels. Therefore the angels will ever remain in
|
|
|
3940 their orders.
|
|
|
3941 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 7 s. c."><a name="32979" shape="rect"><span class="ref">[32979] Iª q. 108 a. 7 s. c.</span></a> Sed contra est
|
|
|
3942 quod dicitur Iudic. V, stellae manentes in ordine et cursu suo,
|
|
|
3943 quod exponitur de Angelis. Ergo Angeli semper in suis ordinibus
|
|
|
3944 remanebunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A7-p6">
|
|
|
3945 <b>I answer that,</b> In the angelic orders we may consider two things; the distinction of grades, and the execution of their offices. The distinction
|
|
|
3946 of grades among the angels takes place according to the difference of grace and nature, as above explained
|
|
|
3947 <a href="FP_x.html#FP_Q108_A4" id="FP_Q108_A7-p6.1" shape="rect">(A[4])</a>; and these differences will ever remain in the angels; for these differences of natures cannot be taken from them unless
|
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|
3948 they themselves be corrupted. The difference of glory will also ever
|
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|
3949 remain in them according to the difference of preceding merit. As to the execution of the angelic offices, it will to a certain
|
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|
3950 degree remain after the Day of Judgment, and to a certain degree will cease. It will cease accordingly as their offices are
|
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|
3951 directed towards leading others to their end; but it will remain, accordingly as it agrees with the attainment of the end.
|
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|
3952 Thus also the various ranks of soldiers have different duties to perform in battle and in triumph.
|
|
|
3953 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 7 co."><a name="32980" shape="rect"><span class="ref">[32980] Iª q. 108 a. 7 co.</span></a> Respondeo dicendum
|
|
|
3954 quod in ordinibus angelicis duo possunt considerari, scilicet
|
|
|
3955 distinctio graduum, et executio officiorum. Distinctio autem
|
|
|
3956 graduum est in Angelis secundum differentiam gratiae et naturae, ut
|
|
|
3957 supra dictum est. Et utraque differentia semper in Angelis
|
|
|
3958 remanebit. Non enim posset naturarum differentia ab eis auferri,
|
|
|
3959 nisi eis corruptis, differentia etiam gloriae erit in eis semper,
|
|
|
3960 secundum differentiam meriti praecedentis. Executio autem
|
|
|
3961 officiorum angelicorum aliquo modo remanebit post diem iudicii, et
|
|
|
3962 aliquo modo cessabit. Cessabit quidem, secundum quod eorum officia
|
|
|
3963 ordinantur ad perducendum aliquos ad finem, remanebit autem,
|
|
|
3964 secundum quod convenit in ultima finis consecutione. Sicut etiam
|
|
|
3965 alia sunt officia militarium ordinum in pugna, et in triumpho.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A7-p7">
|
|
|
3966 <b>Reply to Objection 1:</b> The principalities and powers will come to an end in that final consummation as regards their office of leading others to
|
|
|
3967 their end; because when the end is attained, it is no longer necessary to tend towards the end. This is clear from the words
|
|
|
3968 of the Apostle, "When He shall have delivered up the kingdom of God and the Father," i.e. when He shall have led the faithful
|
|
|
3969 to the enjoyment of God Himself.
|
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|
3970 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 7 ad 1"><a name="32981" shape="rect"><span class="ref">[32981] Iª q. 108 a. 7 ad 1</span></a> Ad primum ergo
|
|
|
3971 dicendum quod principatus et potestates evacuabuntur in illa finali
|
|
|
3972 consummatione quantum ad hoc, quod alios ad finem perducant, quia
|
|
|
3973 consecuto iam fine, non est necessarium tendere in finem. Et haec
|
|
|
3974 ratio intelligitur ex verbis apostoli, dicentis, cum tradiderit
|
|
|
3975 regnum Deo et patri, idest, cum perduxerit fideles ad fruendum ipso
|
|
|
3976 Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A7-p8">
|
|
|
3977 <b>Reply to Objection 2:</b> The actions of angels over the other angels are to be considered according to a likeness to our own intellectual actions.
|
|
|
3978 In ourselves we find many intellectual actions which are ordered according to the order of cause and effect; as when we gradually
|
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|
3979 arrive at one conclusion by many middle terms. Now it is manifest that the knowledge of a conclusion depends on all the preceding
|
|
|
3980 middle terms not only in the new acquisition of knowledge, but also as
|
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|
3981 regards the keeping of the knowledge acquired. A proof of this is that when anyone forgets any of the preceding middle terms
|
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|
3982 he can have opinion or belief about the conclusion, but not knowledge; as he is ignorant of the order of the causes. So, since
|
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|
3983 the inferior angels know the types of the Divine works by the light of the superior angels, their knowledge depends on the
|
|
|
3984 light of the superior angels not only as regards the acquisition of knowledge, but also as regards the preserving of the
|
|
|
3985 knowledge possessed. So, although after the Judgment the inferior angels will not progress in the knowledge of some things,
|
|
|
3986 still this will not prevent their being enlightened by the superior angels.
|
|
|
3987 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 7 ad 2"><a name="32982" shape="rect"><span class="ref">[32982] Iª q. 108 a. 7 ad 2</span></a> Ad secundum
|
|
|
3988 dicendum quod actiones Angelorum super alios Angelos considerandae
|
|
|
3989 sunt secundum similitudinem actionum intelligibilium quae sunt in
|
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|
3990 nobis. Inveniuntur autem in nobis multae intelligibiles actiones
|
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|
3991 quae sunt ordinatae secundum ordinem causae et causati; sicut cum
|
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|
3992 per multa media gradatim in unam conclusionem devenimus. Manifestum
|
|
|
3993 est autem quod cognitio conclusionis dependet ex omnibus mediis
|
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|
3994 praecedentibus, non solum quantum ad novam acquisitionem scientiae,
|
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|
3995 sed etiam quantum ad scientiae conservationem. Cuius signum est
|
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|
3996 quod, si quis oblivisceretur aliquod praecedentium mediorum,
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|
3997 opinionem quidem vel fidem de conclusione posset habere, sed non
|
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|
3998 scientiam, ordine causarum ignorato. Sic igitur, cum inferiores
|
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|
3999 Angeli rationes divinorum operum cognoscant per lumen superiorum
|
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|
4000 Angelorum, dependet eorum cognitio ex lumine superiorum, non solum
|
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|
4001 quantum ad novam acquisitionem scientiae, sed etiam quantum ad
|
|
|
4002 cognitionis conservationem. Licet ergo post iudicium non proficiant
|
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|
4003 inferiores Angeli in cognitione aliquarum rerum, non tamen propter
|
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|
4004 hoc excluditur quin a superioribus illuminentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A7-p9">
|
|
|
4005 <b>Reply to Objection 3:</b> Although after the Day of Judgment men will not be led any more to salvation by the ministry of the angels, still those who
|
|
|
4006 are already saved will be enlightened through the angelic ministry.
|
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|
4007 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 7 ad 3"><a name="32983" shape="rect"><span class="ref">[32983] Iª q. 108 a. 7 ad 3</span></a> Ad tertium
|
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|
4008 dicendum quod, etsi post diem iudicii homines non sint ulterius ad
|
|
|
4009 salutem adducendi per ministerium Angelorum; tamen illi qui iam
|
|
|
4010 salutem erunt consecuti, aliquam illustrationem habebunt per
|
|
|
4011 Angelorum officia.</p></div></div></div><div id="FP_Q108_A8" class="div4"><h4 id="FP_Q108_A8-p0.1">Q. 108. A. 8. Whether men are taken up into the angelic orders?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A8-p2">
|
|
|
4012 <b>Objection 1:</b> It would seem that men are not taken up into the orders of the angels. For the human hierarchy is stationed beneath the lowest
|
|
|
4013 heavenly hierarchy, as the lowest under the middle hierarchy and the middle beneath the first. But the angels of the lowest
|
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|
4014 hierarchy are never transferred into the middle, or the first. Therefore neither are men transferred to the angelic orders.
|
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|
4015 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 8 arg. 1"><a name="32984" shape="rect"><span class="ref">[32984] Iª q. 108 a. 8 arg. 1</span></a> Ad octavum sic
|
|
|
4016 proceditur. Videtur quod homines non assumantur ad ordines
|
|
|
4017 Angelorum. Hierarchia enim humana continetur sub infima
|
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|
4018 hierarchiarum caelestium, sicut infima sub media, et media sub
|
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|
4019 prima. Sed Angeli infimae hierarchiae nunquam transferentur in
|
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|
4020 mediam aut in primam. Ergo neque homines transferentur ad ordines
|
|
|
4021 Angelorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A8-p3">
|
|
|
4022 <b>Objection 2:</b> Further, certain offices belong to the orders of the angels, as to guard, to work miracles, to coerce the demons, and the
|
|
|
4023 like; which do not appear to belong to the souls of the saints. Therefore they are not transferred to the angelic orders.
|
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|
4024 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 8 arg. 2"><a name="32985" shape="rect"><span class="ref">[32985] Iª q. 108 a. 8 arg. 2</span></a> Praeterea,
|
|
|
4025 ordinibus Angelorum aliqua officia competunt, utpote custodire,
|
|
|
4026 miracula facere, Daemones arcere, et huiusmodi, quae non videntur
|
|
|
4027 convenire animabus sanctorum. Ergo non transferentur ad ordines
|
|
|
4028 Angelorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A8-p4">
|
|
|
4029 <b>Objection 3:</b> Further, as the good angels lead on to good, so do the demons to what is evil. But it is erroneous to say that the souls
|
|
|
4030 of bad men are changed into demons; for Chrysostom rejects this (Hom. xxviii in Matt.). Therefore it does not seem that the
|
|
|
4031 souls of the saints will be transferred to the orders of angels.
|
|
|
4032 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 8 arg. 3"><a name="32986" shape="rect"><span class="ref">[32986] Iª q. 108 a. 8 arg. 3</span></a> Praeterea,
|
|
|
4033 sicut boni Angeli inducunt ad bonum, ita Daemones inducunt ad
|
|
|
4034 malum. Sed erroneum est dicere quod animae hominum malorum
|
|
|
4035 convertantur in Daemones, hoc enim Chrysostomus reprobat, super
|
|
|
4036 Matth. Ergo non videtur quod animae sanctorum transferantur ad
|
|
|
4037 ordines Angelorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A8-p5">
|
|
|
4038 <b>On the contrary,</b> The Lord says of the saints that, "they will be as the angels of God" (
|
|
|
4039 <a class="scripRef" id="FP_Q108_A8-p5.1" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>).</p></div><div class="lat"><p class="latin" title="I q. 108 a. 8 s. c."><a name="32987" shape="rect"><span class="ref">[32987] Iª q. 108 a. 8 s. c.</span></a> Sed contra est
|
|
|
4040 quod dominus dicit, Matth. XXII, de sanctis, quod <i>erunt sicut
|
|
|
4041 Angeli Dei in caelo</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A8-p5a"> <b>I answer that,</b> As above explained (
|
|
|
4042 <a href="FP_x.html#FP_Q108_A4" id="FP_Q108_A8-p5.2" shape="rect">AA[4]</a>,7), the orders of the angels are distinguished according to the conditions of nature and according to the gifts of grace.
|
|
|
4043 Considered only as regards the grade of nature, men can in no way be assumed into the angelic orders; for the natural distinction
|
|
|
4044 will always remain. In view of this
|
|
|
4045 distinction, some asserted that men can in no way be transferred to an equality with the angels; but this is erroneous, contradicting
|
|
|
4046 as it does the promise of Christ saying that the children of the resurrection will be equal to the angels in heaven (
|
|
|
4047 <a class="scripRef" id="FP_Q108_A8-p5.3" href="./asv.html#Luke.20.36" target="asv">Lk. 20:36</a>). For whatever belongs to nature is the material part of an order; whilst that which perfects is from grace which depends
|
|
|
4048 on the liberality of God, and not on the order of nature. Therefore by the gift of grace men
|
|
|
4049 can merit glory in such a degree as to be equal to the angels, in each of the angelic grades; and this implies that men are
|
|
|
4050 taken up into the orders of the angels. Some, however, say that not all who are saved are assumed into the angelic orders,
|
|
|
4051 but only virgins or the perfect; and that the other will constitute their own order, as it were, corresponding to the whole
|
|
|
4052 society of the angels. But this is against what Augustine says (De Civ. Dei xii, 9), that "there will not be two societies
|
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|
4053 of
|
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|
4054 men and angels, but only one; because the beatitude of all is to cleave to God alone."
|
|
|
4055 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 8 co."><a name="32988" shape="rect"><span class="ref">[32988] Iª q. 108 a. 8 co.</span></a> Respondeo dicendum
|
|
|
4056 quod, sicut supra dictum est, ordines Angelorum distinguuntur et
|
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|
4057 secundum conditionem naturae, et secundum dona gratiae. Si ergo
|
|
|
4058 considerentur Angelorum ordines solum quantum ad gradum naturae,
|
|
|
4059 sic homines nullo modo assumi possunt ad ordines Angelorum, quia
|
|
|
4060 semper remanebit naturarum distinctio. Quam quidam considerantes,
|
|
|
4061 posuerunt quod nullo modo homines transferri possunt ad
|
|
|
4062 aequalitatem Angelorum. Quod est erroneum, repugnat enim
|
|
|
4063 promissioni Christi, dicentis, Lucae XX, quod filii resurrectionis
|
|
|
4064 erunt aequales Angelis in caelis. Illud enim quod est ex parte
|
|
|
4065 naturae, se habet ut materiale in ratione ordinis, completivum vero
|
|
|
4066 est quod est ex dono gratiae, quae dependet ex liberalitate Dei,
|
|
|
4067 non ex ordine naturae. Et ideo per donum gratiae homines mereri
|
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|
4068 possunt tantam gloriam, ut Angelis aequentur secundum singulos
|
|
|
4069 Angelorum gradus. Quod est homines ad ordines Angelorum assumi.
|
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|
4070 Quidam tamen dicunt quod ad ordines Angelorum non assumuntur omnes
|
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|
4071 qui salvantur, sed soli virgines vel perfecti; alii vero suum
|
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|
4072 ordinem constituent, quasi condivisum toti societati Angelorum. Sed
|
|
|
4073 hoc est contra Augustinum, qui dicit XII de Civ. Dei, quod non
|
|
|
4074 erunt duae societates hominum et Angelorum, sed una, quia omnium
|
|
|
4075 beatitudo est adhaerere uni Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A8-p6">
|
|
|
4076 <b>Reply to Objection 1:</b> Grace is given to the angels in proportion to their natural gifts. This, however, does not apply to men, as above explained
|
|
|
4077
|
|
|
4078 <a href="FP_x.html#FP_Q108_A4" id="FP_Q108_A8-p6.1" shape="rect">(A[4];</a>
|
|
|
4079 <a href="FP_vii.html#FP_Q62_A6" id="FP_Q108_A8-p6.2" shape="rect">Q[62], A[6]</a>). So, as the inferior angels cannot be transferred to the natural grade of the superior, neither can they be transferred
|
|
|
4080 to the superior grade of grace; whereas men can ascend to the grade of grace, but not of nature.
|
|
|
4081 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 8 ad 1"><a name="32989" shape="rect"><span class="ref">[32989] Iª q. 108 a. 8 ad 1</span></a> Ad primum ergo
|
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|
4082 dicendum quod gratia Angelis datur secundum proportionem
|
|
|
4083 naturalium; non autem sic est de hominibus, ut supra dictum est. Et
|
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|
4084 ideo sicut inferiores Angeli non possunt transferri ad naturalem
|
|
|
4085 gradum superiorum, ita nec ad gratuitum. Homines vero possunt ad
|
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|
4086 gratuitum conscendere, sed non ad naturalem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A8-p7">
|
|
|
4087 <b>Reply to Objection 2:</b> The angels according to the order of nature are between us and God; and therefore according to the common law not only human
|
|
|
4088 affairs are administered by them, but also all corporeal matters. But holy men even after this life are of the same nature
|
|
|
4089 with ourselves; and hence according to the common law they do not administer human affairs, "nor do they interfere in the
|
|
|
4090 things of the living," as Augustine says (De cura pro mortuis xiii, xvi). Still, by a
|
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|
4091 certain special dispensation it is sometimes granted to some of the saints to exercise these offices; by working miracles,
|
|
|
4092 by coercing the demons, or by doing something of that kind, as Augustine says (De cura pro mortuis xvi).
|
|
|
4093 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 8 ad 2"><a name="32990" shape="rect"><span class="ref">[32990] Iª q. 108 a. 8 ad 2</span></a> Ad secundum
|
|
|
4094 dicendum quod Angeli, secundum naturae ordinem, medii sunt inter
|
|
|
4095 nos et Deum. Et ideo, secundum legem communem, per eos
|
|
|
4096 administrantur non solum res humanae, sed etiam omnia corporalia.
|
|
|
4097 Homines autem sancti, etiam post hanc vitam, sunt eiusdem naturae
|
|
|
4098 nobiscum. Unde secundum legem communem, non administrant humana,
|
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|
4099 nec rebus vivorum intersunt, ut Augustinus dicit in libro de cura
|
|
|
4100 pro mortuis agenda. Ex quadam tamen speciali dispensatione interdum
|
|
|
4101 aliquibus sanctis conceditur, vel vivis vel mortuis, huiusmodi
|
|
|
4102 officia exercere, vel miracula faciendo, vel Daemones arcendo, vel
|
|
|
4103 aliquid huiusmodi; sicut Augustinus in eodem libro dicit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q108_A8-p8">
|
|
|
4104 <b>Reply to Objection 3:</b> It is not erroneous to say that men are transferred to the penalty of demons; but some erroneously stated that the demons
|
|
|
4105 are nothing but souls of the dead; and it is this that Chrysostom rejects.
|
|
|
4106 </p></div><div class="lat"><p class="latin" title="I q. 108 a. 8 ad 3"><a name="32991" shape="rect"><span class="ref">[32991] Iª q. 108 a. 8 ad 3</span></a> Ad tertium
|
|
|
4107 dicendum quod homines ad poenam Daemonum transferri, non est
|
|
|
4108 erroneum, sed quidam erronee posuerunt Daemones nihil aliud esse
|
|
|
4109 quam animas defunctorum. Et hoc Chrysostomus reprobat.</p></div></div></div></div>
|
|
|
4110 <div id="FP_Q109" class="div3">
|
|
|
4111 <h3 id="FP_Q109-p0.1">Q. 109. THE ORDERING OF THE BAD ANGELS (FOUR ARTICLES)</h3>
|
|
|
4112 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
4113 <p id="FP_Q109-p2"> We now consider the ordering of the bad angels; concerning which there are four points of inquiry:</p><p id="FP_Q109-p3"><a href="#FP_Q109_A1"> (1) Whether there are orders among the demons?</a></p><p id="FP_Q109-p4"><a href="#FP_Q109_A2"> (2) Whether among them there is precedence?</a></p><p id="FP_Q109-p5"><a href="#FP_Q109_A3"> (3) Whether one enlightens another?</a></p><p id="FP_Q109-p6"><a href="#FP_Q109_A4"> (4) Whether they are subject to the precedence of the good angels?</a></p>
|
|
|
4114 </div></div><div class="lat"><p class="latin" title="I q. 109 pr."><a name="32992" shape="rect"><span class="ref">[32992]
|
|
|
4115 Iª q. 109 pr.</span></a> Deinde considerandum est de
|
|
|
4116 ordinatione malorum Angelorum. Et circa hoc quaeruntur quatuor.
|
|
|
4117 Primo, utrum ordines sint in Daemonibus. Secundo, utrum in eis sit
|
|
|
4118 praelatio. Tertio, utrum unus illuminet alium. Quarto, utrum
|
|
|
4119 subiiciantur praelationi bonorum Angelorum.</p></div></div></div>
|
|
|
4120 <div id="FP_Q109_A1" class="div4"><h4 id="FP_Q109_A1-p0.1">Q. 109. A. 1. Whether there are orders among the demons?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A1-p2">
|
|
|
4121 <b>Objection 1:</b> It would seem that there are no orders among the demons. For order belongs to good, as also mode, and species, as Augustine
|
|
|
4122 says (De Nat. Boni iii); and on the contrary, disorder belongs to evil. But there is nothing disorderly in the good angels.
|
|
|
4123 Therefore in the bad angels there are no orders.
|
|
|
4124 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 1 arg. 1"><a name="32993" shape="rect"><span class="ref">[32993] Iª q. 109 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
4125 proceditur. Videtur quod ordines non sint in Daemonibus. Ordo enim
|
|
|
4126 pertinet ad rationem boni, sicut et modus et species, ut Augustinus
|
|
|
4127 dicit in libro de natura boni; et e contrario inordinatio pertinet
|
|
|
4128 ad rationem mali. Sed in bonis Angelis nihil est inordinatum. Ergo
|
|
|
4129 in malis Angelis non sunt aliqui ordines.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A1-p3">
|
|
|
4130 <b>Objection 2:</b> Further, the angelic orders are contained under a hierarchy. But the demons are not in a hierarchy, which is defined as a
|
|
|
4131 holy principality; for they are void of all holiness. Therefore among the demons there are no orders.
|
|
|
4132 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 1 arg. 2"><a name="32994" shape="rect"><span class="ref">[32994] Iª q. 109 a. 1 arg. 2</span></a> Praeterea,
|
|
|
4133 ordines angelici sub aliqua hierarchia continentur. Sed Daemones
|
|
|
4134 non sunt sub aliqua hierarchia, quae est sacer principatus, cum ab
|
|
|
4135 omni sanctitate sint vacui. Ergo in Daemonibus non sunt
|
|
|
4136 ordines.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A1-p4">
|
|
|
4137 <b>Objection 3:</b> Further, the demons fell from every one of the angelic orders; as is commonly supposed. Therefore, if some demons are said
|
|
|
4138 to belong to an order, as falling from that order, it would seem necessary to give them the names of each of those orders.
|
|
|
4139 But we never find that they are called "Seraphim," or "Thrones," or "Dominations." Therefore on the same ground they are not
|
|
|
4140 to be placed in any other order.
|
|
|
4141 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 1 arg. 3"><a name="32995" shape="rect"><span class="ref">[32995] Iª q. 109 a. 1 arg. 3</span></a> Praeterea,
|
|
|
4142 Daemones de singulis ordinibus Angelorum ceciderunt, ut communiter
|
|
|
4143 dicitur. Si ergo aliqui Daemones dicuntur esse alicuius ordinis,
|
|
|
4144 quia de illo ordine ceciderunt; videtur quod deberent eis attribui
|
|
|
4145 nomina singulorum ordinum. Nunquam autem invenitur quod dicantur
|
|
|
4146 Seraphim, vel throni, vel dominationes. Ergo, pari ratione, non
|
|
|
4147 sunt in aliquibus ordinibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A1-p5">
|
|
|
4148 <b>On the contrary,</b> The Apostle says (
|
|
|
4149 <a class="scripRef" id="FP_Q109_A1-p5.1" href="./asv.html#Eph.6.12" target="asv">Eph. 6:12</a>): "Our wrestling . . . is against principalities and powers, against the rulers of the world of this darkness."
|
|
|
4150 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 1 s. c."><a name="32996" shape="rect"><span class="ref">[32996] Iª q. 109 a. 1 s. c.</span></a> Sed contra est
|
|
|
4151 quod apostolus dicit, ad Ephes. ult., quod <i>est nobis colluctatio
|
|
|
4152 adversus principes et potestates, adversus mundi rectores
|
|
|
4153 tenebrarum harum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q109_A1-p6">
|
|
|
4154 <b>I answer that,</b> As explained above (
|
|
|
4155 <a href="FP_x.html#FP_Q108_A4" id="FP_Q109_A1-p6.1" shape="rect">Q[108], AA[4]</a>,7,8), order in the angels is considered both according to the grade of nature; and according to that of grace. Now grace
|
|
|
4156 has a twofold state, the imperfect, which is that of merit; and the perfect, which is that of consummate glory.
|
|
|
4157 </p><p id="FP_Q109_A1-p7"> If therefore we consider the angelic orders in the light of the perfection of glory, then the demons are not in the angelic
|
|
|
4158 orders, and never were. But if we consider them in relation to imperfect grace, in that view the demons were at the time in
|
|
|
4159 the orders of angels, but fell away from them, according to what was said above (
|
|
|
4160 <a href="FP_vii.html#FP_Q62_A3" id="FP_Q109_A1-p7.1" shape="rect">Q[62], A[3]</a>), that all the angels were created in grace. But if we consider them in the light of nature, in that view they are
|
|
|
4161 still in those orders; because they have not lost their natural gifts; as Dionysius says (Div. Nom. iv).
|
|
|
4162 </p></div></div><div class="lat"><p class="latin" title="I q. 109 a. 1 co."><a name="32997" shape="rect"><span class="ref">[32997] Iª q. 109 a. 1 co.</span></a> Respondeo dicendum
|
|
|
4163 quod, sicut iam dictum est, ordo angelicus consideratur et secundum
|
|
|
4164 gradum naturae, et secundum gradum gratiae. Gratia vero habet
|
|
|
4165 duplicem statum, scilicet imperfectum, qui est status merendi; et
|
|
|
4166 perfectum, qui est status gloriae consummatae. Si ergo
|
|
|
4167 considerentur ordines angelici quantum ad perfectionem gloriae, sic
|
|
|
4168 Daemones neque sunt in ordinibus angelicis, neque unquam fuerunt.
|
|
|
4169 Si autem considerentur quantum ad id quod est gratiae imperfectae,
|
|
|
4170 sic Daemones fuerunt quidem aliquando in ordinibus Angelorum, sed
|
|
|
4171 ab eis ceciderunt; secundum illud quod supra posuimus, omnes
|
|
|
4172 Angelos in gratia creatos fuisse. Si autem considerentur quantum ad
|
|
|
4173 id quod est naturae, sic adhuc sunt in ordinibus, quia data
|
|
|
4174 naturalia non amiserunt, ut Dionysius dicit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A1-p8">
|
|
|
4175 <b>Reply to Objection 1:</b> Good can exist without evil; whereas evil cannot exist without good (
|
|
|
4176 <a href="FP_vi.html#FP_Q49_A3" id="FP_Q109_A1-p8.1" shape="rect">Q[49], A[3]</a>); so there is order in the demons, as possessing a good nature.
|
|
|
4177 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 1 ad 1"><a name="32998" shape="rect"><span class="ref">[32998] Iª q. 109 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
4178 dicendum quod bonum potest inveniri sine malo; sed malum non potest
|
|
|
4179 inveniri sine bono, ut supra habitum est. Et ideo Daemones,
|
|
|
4180 inquantum habent naturam bonam, ordinati sunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A1-p9">
|
|
|
4181 <b>Reply to Objection 2:</b> If we consider the ordering of the demons on the part of God Who orders them, it is sacred; for He uses the demons for Himself;
|
|
|
4182 but on the part of the demons' will it is not a sacred thing, because they abuse their nature for evil.
|
|
|
4183 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 1 ad 2"><a name="32999" shape="rect"><span class="ref">[32999] Iª q. 109 a. 1 ad 2</span></a> Ad secundum
|
|
|
4184 dicendum quod ordinatio Daemonum, si consideretur ex parte Dei
|
|
|
4185 ordinantis, est sacra, utitur enim Daemonibus propter seipsum. Sed
|
|
|
4186 ex parte voluntatis Daemonum, non est sacra, quia abutuntur sua
|
|
|
4187 natura ad malum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A1-p10">
|
|
|
4188 <b>Reply to Objection 3:</b> The name "Seraphim" is given from the ardor of charity; and the name "Thrones" from the Divine indwelling; and the name "Dominations"
|
|
|
4189 imports a certain liberty; all of which are opposed to sin; and therefore these names are not given to the angels who sinned.
|
|
|
4190 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 1 ad 3"><a name="33000" shape="rect"><span class="ref">[33000] Iª q. 109 a. 1 ad 3</span></a> Ad tertium
|
|
|
4191 dicendum quod nomen Seraphim imponitur ab ardore caritatis, nomen
|
|
|
4192 autem thronorum ab inhabitatione divina, nomen autem dominationum
|
|
|
4193 importat libertatem quandam, quae omnia opponuntur peccato. Et ideo
|
|
|
4194 peccantibus Angelis huiusmodi nomina non attribuuntur.</p></div></div></div><div id="FP_Q109_A2" class="div4"><h4 id="FP_Q109_A2-p0.1">Q. 109. A. 2. Whether among the demons there is precedence?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A2-p2">
|
|
|
4195 <b>Objection 1:</b> It would seem that there is no precedence among the demons. For every precedence is according to some order of justice. But
|
|
|
4196 the demons are wholly fallen from justice. Therefore there is no precedence among them.
|
|
|
4197 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 2 arg. 1"><a name="33001" shape="rect"><span class="ref">[33001] Iª q. 109 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
4198 proceditur. Videtur quod in Daemonibus non sit praelatio. Omnis
|
|
|
4199 enim praelatio est secundum aliquem ordinem iustitiae. Sed Daemones
|
|
|
4200 totaliter a iustitia ceciderunt. Ergo in eis non est praelatio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A2-p3">
|
|
|
4201 <b>Objection 2:</b> Further, there is no precedence where obedience and subjection do not exist. But these cannot be without concord; which is
|
|
|
4202 not to be found among the demons, according to the text, "Among the proud there are always contentions" (
|
|
|
4203 <a class="scripRef" id="FP_Q109_A2-p3.1" href="./asv.html#Prov.13.10" target="asv">Prov. 13:10</a>). Therefore there is no precedence among the demons.
|
|
|
4204 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 2 arg. 2"><a name="33002" shape="rect"><span class="ref">[33002] Iª q. 109 a. 2 arg. 2</span></a> Praeterea, ubi
|
|
|
4205 non est obedientia et subiectio, non est praelatio. Haec autem sine
|
|
|
4206 concordia esse non possunt; quae in Daemonibus nulla est, secundum
|
|
|
4207 illud Prov. XIII, <i>inter superbos semper sunt iurgia</i>. Ergo in
|
|
|
4208 Daemonibus non est praelatio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A2-p4">
|
|
|
4209 <b>Objection 3:</b> If there be precedence among them it is either according to nature, or according to their sin or punishment. But it is not
|
|
|
4210 according to their nature, for subjection and service do not come from nature but from subsequent sin; neither is it according
|
|
|
4211 to sin or punishment, because in that case the superior demons who have sinned the most grievously, would be subject to the
|
|
|
4212 inferior. Therefore there is no precedence among the demons.
|
|
|
4213 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 2 arg. 3"><a name="33003" shape="rect"><span class="ref">[33003] Iª q. 109 a. 2 arg. 3</span></a> Praeterea, si
|
|
|
4214 in eis est aliqua praelatio, aut hoc pertinet ad eorum naturam, aut
|
|
|
4215 ad eorum culpam vel poenam. Sed non ad eorum naturam, quia
|
|
|
4216 subiectio et servitus non est ex natura, sed est ex peccato
|
|
|
4217 subsecuta. Nec pertinet ad culpam vel poenam, quia sic superiores
|
|
|
4218 Daemones, qui magis peccaverunt, inferioribus subderentur. Non ergo
|
|
|
4219 est praelatio in Daemonibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A2-p5">
|
|
|
4220 <b>On the contrary,</b> On
|
|
|
4221 <a class="scripRef" id="FP_Q109_A2-p5.1" href="./asv.html#iCor.15.24" target="asv">1 Cor. 15:24 </a>the gloss says: "While the world lasts, angels will preside over angels, men over men, and demons over demons."
|
|
|
4222 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 2 s. c."><a name="33004" shape="rect"><span class="ref">[33004] Iª q. 109 a. 2 s. c.</span></a> Sed contra est
|
|
|
4223 quod dicit Glossa, I ad Cor. XV, <i>quandiu durat mundus, Angeli
|
|
|
4224 Angelis, homines hominibus, et Daemones Daemonibus
|
|
|
4225 praesunt</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A2-p6">
|
|
|
4226 <b>I answer that,</b> Since action follows the nature of a thing, where natures are subordinate, actions also must be subordinate to each other.
|
|
|
4227 Thus it is in corporeal things, for as the inferior bodies by natural order are below the heavenly bodies, their actions and
|
|
|
4228 movements are subject to the actions and movements of the heavenly bodies. Now it is plain from what we have said
|
|
|
4229 <a href="FP_x.html#FP_Q109_A1" id="FP_Q109_A2-p6.1" shape="rect">(A[1])</a>, that the demons are by natural order subject to others; and hence
|
|
|
4230 their actions are subject to the action of those above them, and this is what we mean by precedence---that the action of the
|
|
|
4231 subject should be under the action of the prelate. So the very natural disposition of the demons requires that there should
|
|
|
4232 be authority among them. This agrees too with Divine wisdom, which leaves nothing inordinate, which "reacheth from end to
|
|
|
4233 end mightily, and ordereth all things sweetly" (
|
|
|
4234 <a class="scripRef" id="FP_Q109_A2-p6.2" href="./asv.html#Wis.8.1" target="asv">Wis. 8:1</a>).
|
|
|
4235 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 2 co."><a name="33005" shape="rect"><span class="ref">[33005] Iª q. 109 a. 2 co.</span></a> Respondeo dicendum
|
|
|
4236 quod, cum actio sequatur naturam rei, quorumcumque naturae sunt
|
|
|
4237 ordinatae, oportet quod etiam actiones sub invicem ordinentur.
|
|
|
4238 Sicut patet in rebus corporalibus, quia enim inferiora corpora
|
|
|
4239 naturali ordine sunt infra corpora caelestia actiones et motus
|
|
|
4240 eorum subduntur actionibus et motibus caelestium corporum.
|
|
|
4241 Manifestum est autem ex praemissis quod Daemonum quidam naturali
|
|
|
4242 ordine sub aliis constituuntur. Unde et actiones eorum sub
|
|
|
4243 actionibus superiorum sunt. Et hoc est quod rationem praelationis
|
|
|
4244 facit, ut scilicet actio subditi subdatur actioni praelati. Sic
|
|
|
4245 igitur ipsa naturalis dispositio Daemonum requirit quod sit in eis
|
|
|
4246 praelatio. Convenit etiam hoc divinae sapientiae, quae nihil in
|
|
|
4247 universo inordinatum relinquit, <i>quae attingit a fine usque ad
|
|
|
4248 finem fortiter, et disponit omnia suaviter</i>, ut dicitur Sap.
|
|
|
4249 VIII.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A2-p7">
|
|
|
4250 <b>Reply to Objection 1:</b> The authority of the demons is not founded on their justice, but on the justice of God ordering all things.
|
|
|
4251 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 2 ad 1"><a name="33006" shape="rect"><span class="ref">[33006] Iª q. 109 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
4252 dicendum quod praelatio Daemonum non fundatur super eorum iustitia,
|
|
|
4253 sed super iustitia Dei cuncta ordinantis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A2-p8">
|
|
|
4254 <b>Reply to Objection 2:</b> The concord of the demons, whereby some obey others, does not arise from mutual friendships, but from their common wickedness
|
|
|
4255 whereby they hate men, and fight against God's justice. For it belongs to wicked men to be joined to and subject to those
|
|
|
4256 whom they see to be stronger, in order to carry out their own wickedness.
|
|
|
4257 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 2 ad 2"><a name="33007" shape="rect"><span class="ref">[33007] Iª q. 109 a. 2 ad 2</span></a> Ad secundum
|
|
|
4258 dicendum quod concordia Daemonum, qua quidam aliis obediunt, non
|
|
|
4259 est ex amicitia quam inter se habeant; sed ex communi nequitia, qua
|
|
|
4260 homines odiunt, et Dei iustitiae repugnant. Est enim proprium
|
|
|
4261 hominum impiorum, ut eis se adiungant et subiiciant, ad propriam
|
|
|
4262 nequitiam exequendam, quos potiores viribus vident.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A2-p9">
|
|
|
4263 <b>Reply to Objection 3:</b> The demons are not equal in nature; and so among them there exists a natural precedence; which is not the case with men,
|
|
|
4264 who are naturally equal. That the inferior are subject to the superior, is not for the benefit of the superior, but rather
|
|
|
4265 to their detriment; because since to do evil belongs in a pre-eminent degree to unhappiness, it follows that to preside in
|
|
|
4266 evil is to be more unhappy.
|
|
|
4267 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 2 ad 3"><a name="33008" shape="rect"><span class="ref">[33008] Iª q. 109 a. 2 ad 3</span></a> Ad tertium
|
|
|
4268 dicendum quod Daemones non sunt aequales secundum naturam, unde in
|
|
|
4269 eis est naturalis praelatio. Quod in hominibus non contingit, qui
|
|
|
4270 natura sunt pares. Quod autem superioribus inferiores subdantur,
|
|
|
4271 non est ad bonum superiorum, sed magis ad malum eorum; quia cum
|
|
|
4272 mala facere maxime ad miseriam pertineat, praeesse in malis est
|
|
|
4273 esse magis miserum.</p></div></div></div><div id="FP_Q109_A3" class="div4"><h4 id="FP_Q109_A3-p0.1">Q. 109. A. 3. Whether there is enlightenment in the demons?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A3-p2">
|
|
|
4274 <b>Objection 1:</b> It would seem that enlightenment is in the demons. For enlightenment means the manifestation of the truth. But one demon
|
|
|
4275 can manifest truth to another, because the superior excel in natural knowledge. Therefore the superior demons can enlighten
|
|
|
4276 the inferior.
|
|
|
4277 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 3 arg. 1"><a name="33009" shape="rect"><span class="ref">[33009] Iª q. 109 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
4278 proceditur. Videtur quod in Daemonibus sit illuminatio. Illuminatio
|
|
|
4279 enim consistit in manifestatione veritatis. Sed unus Daemon potest
|
|
|
4280 alteri veritatem manifestare, quia superiores magis acumine
|
|
|
4281 naturalis scientiae vigent. Ergo superiores Daemones possunt
|
|
|
4282 inferiores illuminare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A3-p3">
|
|
|
4283 <b>Objection 2:</b> Further, a body abounding in light can enlighten a body deficient in light, as the sun enlightens the moon. But the superior
|
|
|
4284 demons abound in the participation of natural light. Therefore it seems that the superior demons can enlighten the inferior.
|
|
|
4285 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 3 arg. 2"><a name="33010" shape="rect"><span class="ref">[33010] Iª q. 109 a. 3 arg. 2</span></a> Praeterea,
|
|
|
4286 corpus quod superabundat in lumine, potest illuminare corpus quod
|
|
|
4287 in lumine deficit; sicut sol lunam. Sed superiores Daemones magis
|
|
|
4288 abundant in participatione luminis naturalis. Ergo videtur quod
|
|
|
4289 superiores Daemones possunt inferiores illuminare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A3-p4">
|
|
|
4290 <b>On the contrary,</b> Enlightenment is not without cleansing and perfecting, as stated above (
|
|
|
4291 <a href="FP_x.html#FP_Q106_A1" id="FP_Q109_A3-p4.1" shape="rect">Q[106], A[1]</a>). But to cleanse does not befit the demons, according to the words: "What can be made clean by the unclean?" (
|
|
|
4292 <a class="scripRef" id="FP_Q109_A3-p4.2" href="./asv.html#Sir.34.4" target="asv">Ecclus. 34:4</a>). Therefore neither can they enlighten.
|
|
|
4293 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 3 s. c."><a name="33011" shape="rect"><span class="ref">[33011] Iª q. 109 a. 3 s. c.</span></a> Sed contra,
|
|
|
4294 illuminatio cum purgatione est et perfectione, ut supra dictum est.
|
|
|
4295 Sed purgare non convenit Daemonibus; secundum illud Eccli. XXXIV,
|
|
|
4296 <i>ab immundo quid mundabitur?</i> Ergo etiam neque illuminare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A3-p5">
|
|
|
4297 <b>I answer that,</b> There can be no enlightenment properly speaking among the demons. For, as above explained (
|
|
|
4298 <a href="FP_x.html#FP_Q107_A2" id="FP_Q109_A3-p5.1" shape="rect">Q[107], A[2]</a>), enlightenment properly speaking is the manifestation of the truth in reference to God, Who enlightens every intellect.
|
|
|
4299 Another kind of manifestation of the truth is speech, as when one angel manifests his concept to another. Now the demon's
|
|
|
4300 perversity does not lead one to order another to God, but rather to lead away from the
|
|
|
4301 Divine order; and so one demon does not enlighten another; but one can make known his mental concept to another by way of
|
|
|
4302 speech.
|
|
|
4303 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 3 co."><a name="33012" shape="rect"><span class="ref">[33012] Iª q. 109 a. 3 co.</span></a> Respondeo dicendum
|
|
|
4304 quod in Daemonibus non potest esse illuminatio proprie. Dictum est
|
|
|
4305 enim supra quod illuminatio proprie est manifestatio veritatis,
|
|
|
4306 secundum quod habet ordinem ad Deum, qui illuminat omnem
|
|
|
4307 intellectum. Alia autem manifestatio veritatis potest esse locutio;
|
|
|
4308 sicut cum unus Angelus alteri suum conceptum manifestat.
|
|
|
4309 Perversitas autem Daemonum hoc habet, quod unus alium non intendit
|
|
|
4310 ordinare ad Deum, sed magis ab ordine divino abducere. Et ideo unus
|
|
|
4311 Daemon alium non illuminat; sed unus alii suum conceptum per modum
|
|
|
4312 locutionis intimare potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A3-p6">
|
|
|
4313 <b>Reply to Objection 1:</b> Not every kind of manifestation of the truth is enlightenment, but only that which is above described.
|
|
|
4314 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 3 ad 1"><a name="33013" shape="rect"><span class="ref">[33013] Iª q. 109 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
4315 dicendum quod non quaelibet veritatis manifestatio habet rationem
|
|
|
4316 illuminationis, sed solum quae dicta est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A3-p7">
|
|
|
4317 <b>Reply to Objection 2:</b> According to what belongs to natural knowledge, there is no necessary manifestation of the truth either in the angels, or
|
|
|
4318 in the demons, because, as above explained (
|
|
|
4319 <a href="FP_vii.html#FP_Q55_A2" id="FP_Q109_A3-p7.1" shape="rect">Q[55], A[2]</a>;
|
|
|
4320 <a href="FP_vii.html#FP_Q58_A2" id="FP_Q109_A3-p7.2" shape="rect">Q[58], A[2]</a>;
|
|
|
4321 <a href="#FP_Q79_A2" id="FP_Q109_A3-p7.3" shape="rect">Q[79], A[2]</a>), they know from the first all that belongs to their natural knowledge. So the greater fulness of natural light in the superior
|
|
|
4322 demons does not prove that they can enlighten
|
|
|
4323 others.
|
|
|
4324 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 3 ad 2"><a name="33014" shape="rect"><span class="ref">[33014] Iª q. 109 a. 3 ad 2</span></a> Ad secundum
|
|
|
4325 dicendum quod secundum ea quae ad naturalem cognitionem pertinent,
|
|
|
4326 non est necessaria manifestatio veritatis neque in Angelis neque in
|
|
|
4327 Daemonibus, quia, sicut supra dictum est, statim a principio suae
|
|
|
4328 conditionis omnia cognoverunt quae ad naturalem cognitionem
|
|
|
4329 pertinent. Et ideo maior plenitudo naturalis luminis quae est in
|
|
|
4330 superioribus Daemonibus, non potest esse ratio illuminationis.</p></div></div></div><div id="FP_Q109_A4" class="div4"><h4 id="FP_Q109_A4-p0.1">Q. 109. A. 4. Whether the good angels have precedence over the bad angels?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A4-p2">
|
|
|
4331 <b>Objection 1:</b> It would seem that the good angels have no precedence over the bad angels. For the angels' precedence is especially connected
|
|
|
4332 with enlightenment. But the bad angels, being darkness, are not enlightened by the good angels. Therefore the good angels
|
|
|
4333 do not rule over the bad.
|
|
|
4334 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 4 arg. 1"><a name="33015" shape="rect"><span class="ref">[33015] Iª q. 109 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
4335 proceditur. Videtur quod boni Angeli non habeant praelationem super
|
|
|
4336 malos. Praelatio enim Angelorum praecipue attenditur secundum
|
|
|
4337 illuminationes. Sed mali Angeli, cum sint tenebrae, non
|
|
|
4338 illuminantur a bonis. Ergo boni Angeli non habent praelationem
|
|
|
4339 super malos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A4-p3">
|
|
|
4340 <b>Objection 2:</b> Further, superiors are responsible as regards negligence for the evil deeds of their subjects. But the demons do much evil.
|
|
|
4341 Therefore if they are subject to the good angels, it seems that negligence is to be charged to the good angels; which cannot
|
|
|
4342 be admitted.
|
|
|
4343 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 4 arg. 2"><a name="33016" shape="rect"><span class="ref">[33016] Iª q. 109 a. 4 arg. 2</span></a> Praeterea, ad
|
|
|
4344 negligentiam praesidentis pertinere videntur ea quae per subditos
|
|
|
4345 male fiunt. Sed Daemones multa mala faciunt. Si igitur subsunt
|
|
|
4346 praelationi bonorum Angelorum, videtur in Angelis bonis esse aliqua
|
|
|
4347 negligentia. Quod est inconveniens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A4-p4">
|
|
|
4348 <b>Objection 3:</b> Further, the angels' precedence follows upon the order of nature, as above explained
|
|
|
4349 <a href="FP_x.html#FP_Q109_A2" id="FP_Q109_A4-p4.1" shape="rect">(A[2])</a>. But if the demons fell from every order, as is commonly said, many of the demons are superior to many good angels in the
|
|
|
4350 natural order. Therefore the good angels have no precedence over all the bad angels.
|
|
|
4351 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 4 arg. 3"><a name="33017" shape="rect"><span class="ref">[33017] Iª q. 109 a. 4 arg. 3</span></a> Praeterea,
|
|
|
4352 praelatio Angelorum sequitur naturae ordinem, ut supra dictum est.
|
|
|
4353 Sed si Daemones de singulis ordinibus ceciderunt, ut communiter
|
|
|
4354 dicitur, multi Daemones multis bonis Angelis sunt superiores ordine
|
|
|
4355 naturae. Non ergo boni Angeli praelationem habent super omnes
|
|
|
4356 malos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A4-p5">
|
|
|
4357 <b>On the contrary,</b> Augustine says (De Trin. iii), that "the treacherous and sinful spirit of life is ruled by the rational, pious, and just
|
|
|
4358 spirit of life"; and Gregory says (Hom. xxxiv) that "the Powers are the angels to whose charge are subjected the hostile powers."
|
|
|
4359 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 4 s. c."><a name="33018" shape="rect"><span class="ref">[33018] Iª q. 109 a. 4 s. c.</span></a> Sed contra est
|
|
|
4360 quod Augustinus dicit, III de Trin., quod <i>spiritus vitae
|
|
|
4361 desertor atque peccator regitur per spiritum vitae rationalem, pium
|
|
|
4362 et iustum</i>. Et Gregorius dicit quod <i>potestates dicuntur
|
|
|
4363 Angeli quorum ditioni virtutes adversae subiectae sunt</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A4-p6">
|
|
|
4364 <b>I answer that,</b> The whole order of precedence is first and originally in God; and it is shared by creatures accordingly as they are the nearer
|
|
|
4365 to God. For those creatures, which are more perfect and nearer to God, have the power to act on others. Now the greatest perfection
|
|
|
4366 and that which brings them nearest to God belongs to the creatures who enjoy God, as the holy angels; of which perfection
|
|
|
4367 the demons are deprived; and therefore the good angels have precedence over the
|
|
|
4368 bad, and these are ruled by them.
|
|
|
4369 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 4 co."><a name="33019" shape="rect"><span class="ref">[33019] Iª q. 109 a. 4 co.</span></a> Respondeo dicendum
|
|
|
4370 quod totus ordo praelationis primo et originaliter est in Deo, et
|
|
|
4371 participatur a creaturis secundum quod Deo magis appropinquant,
|
|
|
4372 illae enim creaturae super alias influentiam habent, quae sunt
|
|
|
4373 perfectiores et Deo propinquiores. Maxima autem perfectio, et per
|
|
|
4374 quam maxime Deo appropinquatur, est creaturarum fruentium Deo,
|
|
|
4375 sicut sunt sancti Angeli, qua perfectione Daemones privantur. Et
|
|
|
4376 ideo boni Angeli super malos praelationem habent, et per eos
|
|
|
4377 reguntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A4-p7">
|
|
|
4378 <b>Reply to Objection 1:</b> Many things concerning Divine mysteries are made known by the holy angels to the bad angels, whenever the Divine justice
|
|
|
4379 requires the demons to do anything for the punishment of the evil; or for the trial of the good; as in human affairs the judge's
|
|
|
4380 assessors make known his sentence to the executioners. This revelation, if compared to the angelic revealers, can be called
|
|
|
4381 an enlightenment, forasmuch as they direct it to God; but it is not an
|
|
|
4382 enlightenment on the part of the demons, for these do not direct it to God; but to the fulfilment of their own wickedness.
|
|
|
4383 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 4 ad 1"><a name="33020" shape="rect"><span class="ref">[33020] Iª q. 109 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
4384 dicendum quod per sanctos Angelos multa de divinis mysteriis
|
|
|
4385 Daemonibus revelantur, cum divina iustitia exigit ut per Daemones
|
|
|
4386 aliqua fiant vel ad punitionem malorum, vel ad exercitationem
|
|
|
4387 bonorum, sicut in rebus humanis assessores iudicis revelant
|
|
|
4388 tortoribus eius sententiam. Huiusmodi autem revelationes, si ad
|
|
|
4389 Angelos revelantes comparentur, illuminationes sunt, quia ordinant
|
|
|
4390 eas ad Deum. Ex parte vero Daemonum, non sunt illuminationes, quia
|
|
|
4391 eas in Deum non ordinant, sed ad expletionem propriae
|
|
|
4392 iniquitatis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A4-p8">
|
|
|
4393 <b>Reply to Objection 2:</b> The holy angels are the ministers of the Divine wisdom. Hence as the Divine wisdom permits some evil to be done by bad angels
|
|
|
4394 or men, for the sake of the good that follows; so also the good angels do not entirely restrain the bad from inflicting harm.
|
|
|
4395 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 4 ad 2"><a name="33021" shape="rect"><span class="ref">[33021] Iª q. 109 a. 4 ad 2</span></a> Ad secundum
|
|
|
4396 dicendum quod sancti Angeli sunt ministri divinae sapientiae. Unde
|
|
|
4397 sicut divina sapientia permittit aliqua mala fieri per malos
|
|
|
4398 Angelos vel homines, propter bona quae ex eis elicit; ita et boni
|
|
|
4399 Angeli non totaliter cohibent malos a nocendo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q109_A4-p9">
|
|
|
4400 <b>Reply to Objection 3:</b> An angel who is inferior in the natural order presides over demons, although these may be naturally superior; because the
|
|
|
4401 power of Divine justice to which the good angels cleave, is stronger than the natural power of the angels. Hence likewise
|
|
|
4402 among men, "the spiritual man judgeth all things" (
|
|
|
4403 <a class="scripRef" id="FP_Q109_A4-p9.1" href="./asv.html#iCor.2.15" target="asv">1 Cor. 2:15</a>), and the Philosopher says (Ethic. iii, 4; x, 5) that "the virtuous man is the rule and measure of all human acts."
|
|
|
4404 </p></div><div class="lat"><p class="latin" title="I q. 109 a. 4 ad 3"><a name="33022" shape="rect"><span class="ref">[33022] Iª q. 109 a. 4 ad 3</span></a> Ad tertium
|
|
|
4405 dicendum quod Angelus qui est inferior ordine naturae, praeest
|
|
|
4406 Daemonibus, quamvis superioribus ordine naturae; quia virtus
|
|
|
4407 divinae iustitiae, cui inhaerent boni Angeli, potior est quam
|
|
|
4408 virtus naturalis Angelorum. Unde et apud homines, spiritualis
|
|
|
4409 iudicat omnia, ut dicitur I ad Cor. II. Et philosophus dicit, in
|
|
|
4410 libro Ethic., quod <i>virtuosus est regula et mensura omnium
|
|
|
4411 humanorum actuum</i>.</p></div></div></div></div>
|
|
|
4412 <div id="FP_Q110" class="div3">
|
|
|
4413 <h3 id="FP_Q110-p0.1">Q. 110. HOW ANGELS ACT ON BODIES (FOUR ARTICLES)</h3>
|
|
|
4414 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
4415 <p id="FP_Q110-p2"> We now consider how the angels preside over the corporeal creatures. Under this head there are four points of inquiry:</p><p id="FP_Q110-p3"><a href="#FP_Q110_A1"> (1) Whether the corporeal creature is governed by the angels?</a></p><p id="FP_Q110-p4"><a href="#FP_Q110_A2"> (2) Whether the corporeal creature obeys the mere will of the angels?</a></p><p id="FP_Q110-p5"><a href="#FP_Q110_A3"> (3) Whether the angels by their own power can immediately move bodies locally?</a></p><p id="FP_Q110-p6"><a href="#FP_Q110_A4"> (4) Whether the good or bad angels can work miracles?</a></p>
|
|
|
4416 </div></div><div class="lat"><p class="latin" title="I q. 110 pr."><a name="33023" shape="rect"><span class="ref">[33023]
|
|
|
4417 Iª q. 110 pr.</span></a> Deinde considerandum est de
|
|
|
4418 praesidentia Angelorum super creaturam corporalem. Et circa hoc
|
|
|
4419 quaeruntur quatuor. Primo, utrum creatura corporalis administretur
|
|
|
4420 per Angelos. Secundo, utrum creatura corporalis obediat Angelis ad
|
|
|
4421 nutum. Tertio, utrum Angeli sua virtute possint immediate movere
|
|
|
4422 corpora localiter. Quarto, utrum Angeli boni vel mali possint
|
|
|
4423 facere miracula.</p></div></div></div>
|
|
|
4424 <div id="FP_Q110_A1" class="div4"><h4 id="FP_Q110_A1-p0.1">Q. 110. A. 1. Whether the corporeal creature is governed by the angels?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A1-p2">
|
|
|
4425 <b>Objection 1:</b> It would seem that the corporeal creature is not governed by angels. For whatever possesses a determinate mode of action,
|
|
|
4426 needs not to be governed by any superior power; for we require to be governed lest we do what we ought not. But corporeal
|
|
|
4427 things have their actions determined by the nature divinely bestowed upon them. Therefore they do not need the government
|
|
|
4428 of angels.
|
|
|
4429 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 1 arg. 1"><a name="33024" shape="rect"><span class="ref">[33024] Iª q. 110 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
4430 proceditur. Videtur quod creatura corporalis non administretur per
|
|
|
4431 Angelos. Res enim quae habent determinatum modum operandi, non
|
|
|
4432 indigent gubernari ab aliquo praesidente, ideo enim indigemus
|
|
|
4433 gubernari, ne aliter operemur quam oporteat. Sed res corporales
|
|
|
4434 habent determinatas actiones ex naturis sibi divinitus datis. Non
|
|
|
4435 ergo indigent gubernatione Angelorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A1-p3">
|
|
|
4436 <b>Objection 2:</b> Further, the lowest things are ruled by the superior. But some corporeal things are inferior, and others are superior. Therefore
|
|
|
4437 they need not be governed by the angels.
|
|
|
4438 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 1 arg. 2"><a name="33025" shape="rect"><span class="ref">[33025] Iª q. 110 a. 1 arg. 2</span></a> Praeterea,
|
|
|
4439 inferiora in entibus gubernantur per superiora. Sed in corporibus
|
|
|
4440 quaedam dicuntur inferiora, quaedam superiora. Inferiora igitur
|
|
|
4441 gubernantur per superiora. Non ergo est necessarium quod
|
|
|
4442 gubernentur per Angelos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A1-p4">
|
|
|
4443 <b>Objection 3:</b> Further, the different orders of the angels are distinguished by different offices. But if corporeal creatures were ruled
|
|
|
4444 by the angels, there would be as many angelic offices as there are species of things. So also there would be as many orders
|
|
|
4445 of angels as there are species of things; which is against what is laid down above (
|
|
|
4446 <a href="FP_x.html#FP_Q108_A2" id="FP_Q110_A1-p4.1" shape="rect">Q[108], A[2]</a>). Therefore the corporeal creature is not governed by angels.
|
|
|
4447 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 1 arg. 3"><a name="33026" shape="rect"><span class="ref">[33026] Iª q. 110 a. 1 arg. 3</span></a> Praeterea,
|
|
|
4448 diversi ordines Angelorum distinguuntur secundum diversa officia.
|
|
|
4449 Sed si creaturae corporales administrantur per Angelos, tot erunt
|
|
|
4450 officia Angelorum, quot sunt species rerum. Ergo etiam tot erunt
|
|
|
4451 ordines Angelorum, quot sunt species rerum. Quod est contra supra
|
|
|
4452 dicta. Non ergo corporalis creatura administratur per Angelos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A1-p5">
|
|
|
4453 <b>On the contrary,</b> Augustine says (De Trin. iii, 4) that "all bodies are ruled by the rational spirit of life"; and Gregory says (Dial. iv,
|
|
|
4454 6), that "in this visible world nothing takes place without the agency of the invisible creature."
|
|
|
4455 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 1 s. c."><a name="33027" shape="rect"><span class="ref">[33027] Iª q. 110 a. 1 s. c.</span></a> Sed contra est
|
|
|
4456 quod Augustinus dicit, III de Trin., quod <i>omnia corpora reguntur
|
|
|
4457 per spiritum vitae rationalem</i>. Et Gregorius dicit, in IV Dial.,
|
|
|
4458 quod <i>in hoc mundo visibili nihil nisi per creaturam invisibilem
|
|
|
4459 disponi potest</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A1-p6">
|
|
|
4460 <b>I answer that,</b> It is generally found both in human affairs and in natural things that every particular power is governed and ruled by the
|
|
|
4461 universal power; as, for example, the bailiff's power is governed by the power of the king. Among the angels also, as explained
|
|
|
4462 above (
|
|
|
4463 <a href="FP_vii.html#FP_Q55_A3" id="FP_Q110_A1-p6.1" shape="rect">Q[55], A[3]</a> ;
|
|
|
4464 <a href="FP_x.html#FP_Q108_A1" id="FP_Q110_A1-p6.2" shape="rect">Q[108], A[1]</a>), the superior angels who preside over the inferior possess a more universal knowledge. Now it is manifest that the power
|
|
|
4465 of
|
|
|
4466 any individual body is more particular than the power of any spiritual substance; for every corporeal form is a form individualized
|
|
|
4467 by matter, and determined to the "here and now"; whereas immaterial forms are absolute and intelligible. Therefore, as the
|
|
|
4468 inferior angels who have the less universal forms, are ruled by the superior; so are all corporeal things ruled by the angels.
|
|
|
4469 This is not only laid down by the holy doctors, but also by all philosophers who admit the existence of incorporeal
|
|
|
4470 substances.
|
|
|
4471 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 1 co."><a name="33028" shape="rect"><span class="ref">[33028] Iª q. 110 a. 1 co.</span></a> Respondeo dicendum
|
|
|
4472 quod tam in rebus humanis quam in rebus naturalibus, hoc communiter
|
|
|
4473 invenitur, quod potestas particularis gubernatur et regitur a
|
|
|
4474 potestate universali; sicut potestas ballivi gubernatur per
|
|
|
4475 potestatem regis. Et in Angelis etiam est dictum quod superiores
|
|
|
4476 Angeli, qui praesunt inferioribus, habent scientiam magis
|
|
|
4477 universalem. Manifestum est autem quod virtus cuiuslibet corporis
|
|
|
4478 est magis particularis quam virtus spiritualis substantiae, nam
|
|
|
4479 omnis forma corporalis est forma individuata per materiam, et
|
|
|
4480 determinata ad hic et nunc; formae autem immateriales sunt
|
|
|
4481 absolutae et intelligibiles. Et ideo sicut inferiores Angeli, qui
|
|
|
4482 habent formas minus universales, reguntur per superiores; ita omnia
|
|
|
4483 corporalia reguntur per Angelos et hoc non solum a sanctis
|
|
|
4484 doctoribus ponitur, sed etiam ab omnibus philosophis qui
|
|
|
4485 incorporeas substantias posuerunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A1-p7">
|
|
|
4486 <b>Reply to Objection 1:</b> Corporeal things have determinate actions; but they exercise such actions only according as they are moved; because it belongs
|
|
|
4487 to a body not to act unless moved. Hence a corporeal creature must be moved by a spiritual creature.
|
|
|
4488 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 1 ad 1"><a name="33029" shape="rect"><span class="ref">[33029] Iª q. 110 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
4489 dicendum quod res corporales habent determinatas actiones, sed has
|
|
|
4490 actiones non exercent nisi secundum quod moventur, quia proprium
|
|
|
4491 corporis est quod non agat nisi motum. Et ideo oportet quod
|
|
|
4492 creatura corporalis a spirituali moveatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A1-p8">
|
|
|
4493 <b>Reply to Objection 2:</b> The reason alleged is according to the opinion of Aristotle who laid down (Metaph. xi, 8) that the heavenly bodies are moved
|
|
|
4494 by spiritual substances; the number of which he endeavored to assign according to the number of motions apparent in the heavenly
|
|
|
4495 bodies. But he did not say that there were any spiritual substances with immediate rule over the inferior bodies, except perhaps
|
|
|
4496 human souls; and this was because he did not consider that any
|
|
|
4497 operations were exercised in the inferior bodies except the natural ones for which the movement of the heavenly bodies sufficed.
|
|
|
4498 But because we assert that many things are done in the inferior bodies besides the natural corporeal actions, for which the
|
|
|
4499 movements of the heavenly bodies are not sufficient; therefore in our opinion we must assert that the angels possess an immediate
|
|
|
4500 presidency not only over the heavenly bodies, but also over the inferior bodies.
|
|
|
4501 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 1 ad 2"><a name="33030" shape="rect"><span class="ref">[33030] Iª q. 110 a. 1 ad 2</span></a> Ad secundum
|
|
|
4502 dicendum quod ratio ista procedit secundum opinionem Aristotelis,
|
|
|
4503 qui posuit quod corpora caelestia moventur a substantiis
|
|
|
4504 spiritualibus; quarum numerum conatus fuit assignare secundum
|
|
|
4505 numerum motuum qui apparent in corporibus caelestibus. Sed non
|
|
|
4506 posuit quod essent aliquae substantiae spirituales quae haberent
|
|
|
4507 immediatam praesidentiam supra inferiora corpora, nisi forte animas
|
|
|
4508 humanas. Et hoc ideo, quia non consideravit aliquas operationes in
|
|
|
4509 inferioribus corporibus exerceri nisi naturales, ad quas
|
|
|
4510 sufficiebat motus corporum caelestium. Sed quia nos ponimus multa
|
|
|
4511 in corporibus inferioribus fieri praeter naturales actiones
|
|
|
4512 corporum, ad quae non sufficiunt virtutes caelestium corporum; ideo
|
|
|
4513 secundum nos, necesse est ponere quod Angeli habeant immediatam
|
|
|
4514 praesidentiam non solum supra caelestia corpora, sed etiam supra
|
|
|
4515 corpora inferiora.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q110_A1-p9">
|
|
|
4516 <b>Reply to Objection 3:</b> Philosophers have held different opinions about immaterial substances. For Plato laid down that immaterial substances were
|
|
|
4517 types and species of sensible bodies; and that some were more universal than others; and so he held that immaterial substances
|
|
|
4518 preside immediately over all sensible bodies, and different ones over different bodies. But Aristotle held that immaterial
|
|
|
4519 substances are not the species of sensible bodies, but something higher and more
|
|
|
4520 universal; and so he did not attribute to them any immediate presiding over single bodies, but only over the universal agents,
|
|
|
4521 the heavenly bodies. Avicenna followed a middle course. For he agreed with Plato in supposing some spiritual substance to
|
|
|
4522 preside immediately in the sphere of active and passive elements; because, as Plato also said, he held that the forms of these
|
|
|
4523 sensible things are derived from immaterial substances. But he differed from Plato because he supposed only one immaterial
|
|
|
4524 substance to preside over all inferior bodies, which he called the "active intelligence."
|
|
|
4525 </p><p id="FP_Q110_A1-p10"> The holy doctors held with the Platonists that different spiritual substances were placed over corporeal things. For Augustine
|
|
|
4526 says (QQ. 83, qu. 79): "Every visible thing in this world has an angelic power placed over it"; and Damascene says (De Fide
|
|
|
4527 Orth. ii, 4): "The devil was one of the angelic powers who presided over the terrestrial order"; and Origen says on the text,
|
|
|
4528 "When the ass saw the angel" (
|
|
|
4529 <a class="scripRef" id="FP_Q110_A1-p10.1" href="./asv.html#Num.22.23" target="asv">Num. 22:23</a>), that "the world has need of angels who
|
|
|
4530 preside over beasts, and over the birth of animals, and trees, and plants, and over the increase of all other things" (Hom.
|
|
|
4531 xiv in Num.). The reason of this, however, is not that an angel is more fitted by his nature to preside over animals than
|
|
|
4532 over plants; because each angel, even the least, has a higher and more universal power than any kind of corporeal things:
|
|
|
4533 the reason is to be sought in the order of Divine wisdom, Who places different rulers over different things. Nor does it follow
|
|
|
4534 that there are more than nine orders of angels, because, as above expounded (
|
|
|
4535 <a href="FP_x.html#FP_Q108_A2" id="FP_Q110_A1-p10.2" shape="rect">Q[108], A[2]</a>), the orders are distinguished by their general offices. Hence as according to Gregory all the angels whose proper office
|
|
|
4536 it is to preside over the demons are of the order of the "powers"; so to the order of the "virtues" do those angels seem to
|
|
|
4537 belong who preside over purely corporeal creatures; for by their ministration miracles are sometimes performed.
|
|
|
4538 </p></div></div><div class="lat"><p class="latin" title="I q. 110 a. 1 ad 3"><a name="33031" shape="rect"><span class="ref">[33031] Iª q. 110 a. 1 ad 3</span></a> Ad tertium
|
|
|
4539 dicendum quod de substantiis immaterialibus diversimode philosophi
|
|
|
4540 sunt locuti. Plato enim posuit substantias immateriales esse
|
|
|
4541 rationes et species sensibilium corporum, et quasdam aliis
|
|
|
4542 universaliores, et ideo posuit substantias immateriales habere
|
|
|
4543 praesidentiam immediatam circa omnia sensibilia corpora, et
|
|
|
4544 diversas circa diversa. Aristoteles autem posuit quod substantiae
|
|
|
4545 immateriales non sunt species corporum sensibilium, sed aliquid
|
|
|
4546 altius et universalius, et ideo non attribuit eis immediatam
|
|
|
4547 praesidentiam supra singula corpora, sed solum supra universalia
|
|
|
4548 agentia, quae sunt corpora caelestia. Avicenna vero mediam viam
|
|
|
4549 secutus est. Posuit enim cum Platone, aliquam substantiam
|
|
|
4550 spiritualem praesidentem immediate sphaerae activorum et
|
|
|
4551 passivorum; eo quod, sicut Plato ponebat quod formae horum
|
|
|
4552 sensibilium derivantur a substantiis immaterialibus, ita etiam
|
|
|
4553 Avicenna hoc posuit. Sed in hoc a Platone differt, quod posuit unam
|
|
|
4554 tantum substantiam immaterialem praesidentem omnibus corporibus
|
|
|
4555 inferioribus, quam vocavit intelligentiam agentem. Doctores autem
|
|
|
4556 sancti posuerunt, sicut et Platonici, diversis rebus corporeis
|
|
|
4557 diversas substantias spirituales esse praepositas. Dicit enim
|
|
|
4558 Augustinus, in libro octoginta trium quaest., <i>unaquaeque res
|
|
|
4559 visibilis in hoc mundo habet angelicam potestatem sibi
|
|
|
4560 praepositam</i>. Et Damascenus dicit, <i>Diabolus erat ex iis
|
|
|
4561 angelicis virtutibus quae praeerant terrestri ordini</i>. Et
|
|
|
4562 Origenes dicit, super illud Num. XXII, <i>cum vidisset asina
|
|
|
4563 Angelum, quod opus est mundo Angelis, qui praesunt super bestias,
|
|
|
4564 et praesunt animalium nativitati, et virgultorum et plantationum et
|
|
|
4565 ceterarum rerum incrementis</i>. Sed hoc non est ponendum propter
|
|
|
4566 hoc, quod secundum suam naturam unus Angelus magis se habeat ad
|
|
|
4567 praesidendum animalibus quam plantis, quia quilibet Angelus, etiam
|
|
|
4568 minimus, habet altiorem virtutem et universaliorem quam aliquod
|
|
|
4569 genus corporalium. Sed est ex ordine divinae sapientiae, quae
|
|
|
4570 diversis rebus diversos rectores praeposuit. Nec tamen propter hoc
|
|
|
4571 sequitur quod sint plures ordines Angelorum quam novem, quia, sicut
|
|
|
4572 supra dictum est, ordines distinguuntur secundum generalia officia.
|
|
|
4573 Unde sicut, secundum Gregorium, ad ordinem potestatum pertinent
|
|
|
4574 omnes Angeli qui habent proprie praesidentiam super Daemones; ita
|
|
|
4575 ad ordinem virtutum pertinere videntur omnes Angeli qui habent
|
|
|
4576 praesidentiam super res pure corporeas; horum enim ministerio
|
|
|
4577 interdum etiam miracula fiunt.</p></div></div></div><div id="FP_Q110_A2" class="div4"><h4 id="FP_Q110_A2-p0.1">Q. 110. A. 2. Whether corporeal matter obeys the mere will of an angel?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A2-p2">
|
|
|
4578 <b>Objection 1:</b> It would seem that corporeal matter obeys the mere will of an angel. For the power of an angel excels the power of the soul.
|
|
|
4579 But corporeal matter obeys a conception of the soul; for the body of man is changed by a conception of the soul as regards
|
|
|
4580 heat and cold, and sometimes even as regards health and sickness. Therefore much more is corporeal matter changed by a conception
|
|
|
4581 of an angel.
|
|
|
4582 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 2 arg. 1"><a name="33032" shape="rect"><span class="ref">[33032] Iª q. 110 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
4583 proceditur. Videtur quod materia corporalis obediat Angelis ad
|
|
|
4584 nutum. Maior est enim virtus Angeli quam virtus animae. Sed
|
|
|
4585 conceptioni animae obedit materia corporalis, immutatur enim corpus
|
|
|
4586 hominis ex conceptione animae, ad calorem et frigus, et quandoque
|
|
|
4587 usque ad sanitatem et aegritudinem. Ergo multo magis secundum
|
|
|
4588 conceptionem Angeli, materia corporalis transmutatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A2-p3">
|
|
|
4589 <b>Objection 2:</b> Further, whatever can be done by an inferior power, can be done by a superior power. Now the power of an angel is superior
|
|
|
4590 to corporeal power. But a body by its power is able to transform corporeal matter; as appears when fire begets fire. Therefore
|
|
|
4591 much more efficaciously can an angel by his power transform corporeal matter.
|
|
|
4592 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 2 arg. 2"><a name="33033" shape="rect"><span class="ref">[33033] Iª q. 110 a. 2 arg. 2</span></a> Praeterea,
|
|
|
4593 quidquid potest virtus inferior, potest virtus superior. Sed virtus
|
|
|
4594 Angeli est superior quam virtus corporalis. Corpus autem sua
|
|
|
4595 virtute potest transmutare materiam corporalem ad formam aliquam;
|
|
|
4596 sicut cum ignis generat ignem. Ergo multo fortius virtute sua
|
|
|
4597 Angeli possunt materiam corporalem transmutare ad aliquam
|
|
|
4598 formam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A2-p4">
|
|
|
4599 <b>Objection 3:</b> Further, all corporeal nature is under angelic administration, as appears above
|
|
|
4600 <a href="FP_x.html#FP_Q110_A1" id="FP_Q110_A2-p4.1" shape="rect">(A[1])</a>, and thus it appears that bodies are as instruments to the angels, for an instrument is essentially a mover moved. Now in
|
|
|
4601 effects there is something that is due to the power of their principal agents, and which cannot be due to the power of the
|
|
|
4602 instrument; and this it is that takes the principal place in the effect. For example, digestion is due to
|
|
|
4603 the force of natural heat, which is the instrument of the nutritive soul: but that living flesh is thus generated is due to
|
|
|
4604 the power of the soul. Again the cutting of the wood is from the saw; but that it assumes the length the form of a bed is
|
|
|
4605 from the design of the [joiner's] art. Therefore the substantial form which takes the principal place in the corporeal effects,
|
|
|
4606 is due to the angelic power. Therefore matter obeys the angels in receiving its form.
|
|
|
4607 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 2 arg. 3"><a name="33034" shape="rect"><span class="ref">[33034] Iª q. 110 a. 2 arg. 3</span></a> Praeterea, tota
|
|
|
4608 natura corporalis administratur per Angelos, ut dictum est, et sic
|
|
|
4609 videtur quod corpora se habet ad Angelos sicut instrumenta; nam
|
|
|
4610 ratio instrumenti est quod sit movens motum. Sed in effectibus
|
|
|
4611 aliquid invenitur ex virtute principalium agentium, quod non potest
|
|
|
4612 esse per virtutem instrumenti; et hoc est id quod est principalius
|
|
|
4613 in effectu. Sicut digestio nutrimenti est per virtutem caloris
|
|
|
4614 naturalis, qui est instrumentum animae nutritivae; sed quod
|
|
|
4615 generetur caro viva, est ex virtute animae. Similiter quod secetur
|
|
|
4616 lignum, pertinet ad serram; sed quod perveniatur ad formam lecti,
|
|
|
4617 est ex ratione artis. Ergo forma substantialis, quae est
|
|
|
4618 principalius in effectibus corporalibus, est ex virtute Angelorum.
|
|
|
4619 Materia ergo obedit, ad sui informationem, Angelis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A2-p5">
|
|
|
4620 <b>On the contrary,</b> Augustine says "It is not to be thought, that this visible matter obeys these rebel angels; for it obeys God alone."
|
|
|
4621 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 2 s. c."><a name="33035" shape="rect"><span class="ref">[33035] Iª q. 110 a. 2 s. c.</span></a> Sed contra est
|
|
|
4622 quod Augustinus dicit, III de Trin., <i>non est putandum istis
|
|
|
4623 transgressoribus Angelis ad nutum servire hanc visibilium rerum
|
|
|
4624 materiam, sed soli Deo</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q110_A2-p6">
|
|
|
4625 <b>I answer that,</b> The Platonists [*Phaedo. xlix: Tim. (Did.) vol. ii, p. 218] asserted that the forms which are in matter are caused by immaterial
|
|
|
4626 forms, because they said that the material forms are participations of immaterial forms. Avicenna followed them in this opinion
|
|
|
4627 to some extent, for he said that all forms which are in matter proceed from the concept of the "intellect"; and that corporeal
|
|
|
4628 agents only dispose [matter] for the forms. They seem to have been deceived on
|
|
|
4629 this point, through supposing a form to be something made "per se," so that it would be the effect of a formal principle.
|
|
|
4630 But, as the Philosopher proves (Metaph. vii, Did. vi, 8), what is made, properly speaking, is the "composite": for this properly
|
|
|
4631 speaking, is, as it were, what subsists. Whereas the form is called a being, not as that which is, but as that by which something
|
|
|
4632 is; and consequently neither is a form, properly speaking, made; for that is made which is; since to be is nothing but
|
|
|
4633 the way to existence.
|
|
|
4634 </p><p id="FP_Q110_A2-p7"> Now it is manifest that what is made is like to the maker, forasmuch as every agent makes its like. So whatever makes natural
|
|
|
4635 things, has a likeness to the composite; either because it is composite itself, as when fire begets fire, or because the whole
|
|
|
4636 "composite" as to both matter and form is within its power; and this belongs to God alone. Therefore every informing of matter
|
|
|
4637 is either immediately from God, or form some corporeal agent; but not immediately from an angel.
|
|
|
4638 </p></div></div><div class="lat"><p class="latin" title="I q. 110 a. 2 co."><a name="33036" shape="rect"><span class="ref">[33036] Iª q. 110 a. 2 co.</span></a> Respondeo dicendum
|
|
|
4639 quod Platonici posuerunt formas quae sunt in materia, causari ex
|
|
|
4640 immaterialibus formis, quia formas materiales ponebant esse
|
|
|
4641 participationes quasdam immaterialium formarum. Et hos, quantum ad
|
|
|
4642 aliquid, secutus est Avicenna, qui posuit omnes formas quae sunt in
|
|
|
4643 materia, procedere a conceptione intelligentiae, et quod agentia
|
|
|
4644 corporalia sunt solum disponentia ad formas. Qui in hoc videntur
|
|
|
4645 fuisse decepti, quia existimaverunt formam quasi aliquid per se
|
|
|
4646 factum, ut sic ab aliquo formali principio procederet. Sed sicut
|
|
|
4647 philosophus probat in VII Metaphys., hoc quod proprie fit, est
|
|
|
4648 compositum, hoc enim proprie est quasi subsistens. Forma autem non
|
|
|
4649 dicitur ens quasi ipsa sit, sed sicut quo aliquid est, et sic per
|
|
|
4650 consequens nec forma proprie fit; eius enim est fieri, cuius est
|
|
|
4651 esse, cum fieri nihil aliud sit quam via in esse. Manifestum est
|
|
|
4652 autem quod factum est simile facienti, quia omne agens agit sibi
|
|
|
4653 simile. Et ideo id quod facit res naturales, habet similitudinem
|
|
|
4654 cum composito, vel quia est compositum, sicut ignis generat ignem;
|
|
|
4655 vel quia totum compositum, et quantum ad materiam et quantum ad
|
|
|
4656 formam, est in virtute ipsius; quod est proprium Dei. Sic igitur
|
|
|
4657 omnis informatio materiae vel est a Deo immediate, vel ab aliquo
|
|
|
4658 agente corporali; non autem immediate ab Angelo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A2-p8">
|
|
|
4659 <b>Reply to Objection 1:</b> Our soul is united to the body as the form; and so it is not surprising for the body to be formally changed by the soul's
|
|
|
4660 concept; especially as the movement of the sensitive appetite, which is accompanied with a certain bodily change, is subject
|
|
|
4661 to the command of reason. An angel, however, has not the same connection with natural bodies; and hence the argument does
|
|
|
4662 not hold.
|
|
|
4663 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 2 ad 1"><a name="33037" shape="rect"><span class="ref">[33037] Iª q. 110 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
4664 dicendum quod anima nostra unitur corpori ut forma; et sic non est
|
|
|
4665 mirum, si formaliter transmutatur ex conceptione ipsius; praesertim
|
|
|
4666 cum motus sensitivi appetitus, qui fit cum quadam transmutatione
|
|
|
4667 corporali, subdatur imperio rationis. Angelus autem non sic se
|
|
|
4668 habet ad corpora naturalia. Unde ratio non sequitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A2-p9">
|
|
|
4669 <b>Reply to Objection 2:</b> Whatever an inferior power can do, that a superior power can do, not in the same way, but in a more excellent way; for example,
|
|
|
4670 the intellect knows sensible things in a more excellent way than sense knows them. So an angel can change corporeal matter
|
|
|
4671 in a more excellent way than can corporeal agents, that is by moving the corporeal agents themselves, as being the superior
|
|
|
4672 cause.
|
|
|
4673 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 2 ad 2"><a name="33038" shape="rect"><span class="ref">[33038] Iª q. 110 a. 2 ad 2</span></a> Ad secundum
|
|
|
4674 dicendum quod id quod potest virtus inferior, potest superior non
|
|
|
4675 eodem, sed excellentiori modo, sicut intellectus cognoscit
|
|
|
4676 sensibilia excellentiori modo quam sensus. Et sic Angelus
|
|
|
4677 excellentiori modo transmutat materiam corporalem quam agentia
|
|
|
4678 corporalia, scilicet movendo ipsa agentia corporalia, tanquam causa
|
|
|
4679 superior.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A2-p10">
|
|
|
4680 <b>Reply to Objection 3:</b> There is nothing to prevent some natural effect taking place by angelic power, for which the power of corporeal agents would
|
|
|
4681 not suffice. This, however, is not to obey an angel's will (as neither does matter obey the mere will of a cook, when by regulating
|
|
|
4682 the fire according to the prescription of his art he produces a dish that the fire could not have produced by itself); since
|
|
|
4683 to reduce matter to the act of the substantial form does not exceed the
|
|
|
4684 power of a corporeal agent; for it is natural for like to make like.
|
|
|
4685 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 2 ad 3"><a name="33039" shape="rect"><span class="ref">[33039] Iª q. 110 a. 2 ad 3</span></a> Ad tertium
|
|
|
4686 dicendum quod nihil prohibet ex virtute Angelorum aliquos effectus
|
|
|
4687 sequi in rebus naturalibus, ad quae agentia corporalia non
|
|
|
4688 sufficerent. Sed hoc non est obedire materiam Angelis ad nutum;
|
|
|
4689 sicut nec coquis obedit materia ad nutum, quia aliquem modum
|
|
|
4690 decoctionis operantur per ignem secundum aliquam artis
|
|
|
4691 moderationem, quam ignis per se non faceret, cum reducere materiam
|
|
|
4692 in actum formae substantialis, non excedat virtutem corporalis
|
|
|
4693 agentis, quia simile natum est sibi simile facere.</p></div></div></div><div id="FP_Q110_A3" class="div4"><h4 id="FP_Q110_A3-p0.1">Q. 110. A. 3. Whether bodies obey the angels as regards local motion?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A3-p2">
|
|
|
4694 <b>Objection 1:</b> It would seem that bodies do not obey the angels in local motion. For the local motion of natural bodies follows on their
|
|
|
4695 forms. But the angels do not cause the forms of natural bodies, as stated above
|
|
|
4696 <a href="FP_x.html#FP_Q110_A2" id="FP_Q110_A3-p2.1" shape="rect">(A[2])</a>. Therefore neither can they cause in them local motion.
|
|
|
4697 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 3 arg. 1"><a name="33040" shape="rect"><span class="ref">[33040] Iª q. 110 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
4698 proceditur. Videtur quod corpora non obediant Angelis ad motum
|
|
|
4699 localem. Motus enim localis corporum naturalium sequitur formas
|
|
|
4700 eorum. Sed Angeli non causant formas corporum naturalium, ut dictum
|
|
|
4701 est. Ergo neque possunt causare in eis motum localem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A3-p3">
|
|
|
4702 <b>Objection 2:</b> Further, the Philosopher (Phys. viii, 7) proves that local motion is the first of all movements. But the angels cannot cause
|
|
|
4703 other movements by a formal change of the matter. Therefore neither can they cause local motion.
|
|
|
4704 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 3 arg. 2"><a name="33041" shape="rect"><span class="ref">[33041] Iª q. 110 a. 3 arg. 2</span></a> Praeterea, in
|
|
|
4705 VIII Physic. probatur quod motus localis est primus motuum. Sed
|
|
|
4706 Angeli non possunt causare alios motus, transmutando materiam
|
|
|
4707 formaliter. Ergo neque etiam possunt causare motum localem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A3-p4">
|
|
|
4708 <b>Objection 3:</b> Further, the corporeal members obey the concept of the soul as regards local movement, as having in themselves some principle
|
|
|
4709 of life. In natural bodies, however, there is not vital principle. Therefore they do not obey the angels in local motion.
|
|
|
4710 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 3 arg. 3"><a name="33042" shape="rect"><span class="ref">[33042] Iª q. 110 a. 3 arg. 3</span></a> Praeterea,
|
|
|
4711 membra corporalia obediunt conceptioni animae ad motum localem,
|
|
|
4712 inquantum habent in seipsis aliquod principium vitae. In corporibus
|
|
|
4713 autem naturalibus non est aliquod principium vitae. Ergo non
|
|
|
4714 obediunt Angelis ad motum localem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A3-p5">
|
|
|
4715 <b>On the contrary,</b> Augustine says (De Trin. iii, 8,9) that the angels use corporeal seed to produce certain effects. But they cannot do this
|
|
|
4716 without causing local movement. Therefore bodies obey them in local motion.
|
|
|
4717 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 3 s. c."><a name="33043" shape="rect"><span class="ref">[33043] Iª q. 110 a. 3 s. c.</span></a> Sed contra est
|
|
|
4718 quod Augustinus dicit, III de Trin., quod Angeli adhibent semina
|
|
|
4719 corporalia ad aliquos effectus producendos. Sed hoc non possunt
|
|
|
4720 facere nisi localiter movendo. Ergo corpora obediunt eis ad motum
|
|
|
4721 localem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A3-p6">
|
|
|
4722 <b>I answer that,</b> As Dionysius says (Div. Nom. vii): "Divine wisdom has joined the ends of the first to the principles of the second." Hence
|
|
|
4723 it is clear that the inferior nature at its highest point is in conjunction with superior nature. Now corporeal nature is
|
|
|
4724 below the spiritual nature. But among all corporeal movements the most perfect is local motion, as the Philosopher proves
|
|
|
4725 (Phys. viii, 7). The reason of this is that what is moved locally is not as such in
|
|
|
4726 potentiality to anything intrinsic, but only to something extrinsic---that is, to place. Therefore the corporeal nature has
|
|
|
4727 a natural aptitude to be moved immediately by the spiritual nature as regards place. Hence also the philosophers asserted
|
|
|
4728 that the supreme bodies are moved locally by the spiritual substances; whence we see that the soul moves the body first and
|
|
|
4729 chiefly by a local motion.
|
|
|
4730 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 3 co."><a name="33044" shape="rect"><span class="ref">[33044] Iª q. 110 a. 3 co.</span></a> Respondeo dicendum
|
|
|
4731 quod, sicut Dionysius dicit VII cap. de Div. Nom., <i>divina
|
|
|
4732 sapientia coniungit fines primorum principiis secundorum</i>, ex
|
|
|
4733 quo patet quod natura inferior in sui supremo attingitur a natura
|
|
|
4734 superiori. Natura autem corporalis est infra naturam spiritualem.
|
|
|
4735 Inter omnes autem motus corporeos perfectior est motus localis, ut
|
|
|
4736 probatur in VIII Physic., cuius ratio est, quia mobile secundum
|
|
|
4737 locum non est in potentia ad aliquid intrinsecum, inquantum
|
|
|
4738 huiusmodi, sed solum ad aliquid extrinsecum, scilicet ad locum. Et
|
|
|
4739 ideo natura corporalis nata est moveri immediate a natura
|
|
|
4740 spirituali secundum locum. Unde et philosophi posuerunt suprema
|
|
|
4741 corpora moveri localiter a spiritualibus substantiis. Unde videmus
|
|
|
4742 quod anima movet corpus primo et principaliter locali motu.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A3-p7">
|
|
|
4743 <b>Reply to Objection 1:</b> There are in bodies other local movements besides those which result from the forms; for instance, the ebb and flow of the
|
|
|
4744 sea does not follow from the substantial form of the water, but from the influence of the moon; and much more can local movements
|
|
|
4745 result from the power of spiritual substances.
|
|
|
4746 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 3 ad 1"><a name="33045" shape="rect"><span class="ref">[33045] Iª q. 110 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
4747 dicendum quod in corporibus sunt alii motus locales praeter eos qui
|
|
|
4748 consequuntur formas, sicut fluxus et refluxus maris non consequitur
|
|
|
4749 formam substantialem aquae, sed virtutem lunae. Et multo magis
|
|
|
4750 aliqui motus locales consequi possunt virtutem spiritualium
|
|
|
4751 substantiarum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A3-p8">
|
|
|
4752 <b>Reply to Objection 2:</b> The angels, by causing local motion, as the first motion, can thereby cause other movements; that is, by employing corporeal
|
|
|
4753 agents to produce these effects, as a workman employs fire to soften iron.
|
|
|
4754 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 3 ad 2"><a name="33046" shape="rect"><span class="ref">[33046] Iª q. 110 a. 3 ad 2</span></a> Ad secundum
|
|
|
4755 dicendum quod Angeli, causando motum localem tanquam priorem, per
|
|
|
4756 eum causare possunt alios motus, adhibendo scilicet agentia
|
|
|
4757 corporalia ad huiusmodi effectus producendos; sicut faber adhibet
|
|
|
4758 ignem ad emollitionem ferri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A3-p9">
|
|
|
4759 <b>Reply to Objection 3:</b> The power of an angel is not so limited as is the power of the soul. Hence the motive power of the soul is limited to the
|
|
|
4760 body united to it, which is vivified by it, and by which it can move other things. But an angel's power is not limited to
|
|
|
4761 any body; hence it can move locally bodies not joined to it.
|
|
|
4762 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 3 ad 3"><a name="33047" shape="rect"><span class="ref">[33047] Iª q. 110 a. 3 ad 3</span></a> Ad tertium
|
|
|
4763 dicendum quod Angeli habent virtutem minus contractam quam animae.
|
|
|
4764 Unde virtus motiva animae contrahitur ad corpus unitum, quod per
|
|
|
4765 eam vivificatur, quo mediante alia potest movere. Sed virtus Angeli
|
|
|
4766 non est contracta ad aliquod corpus. Unde potest corpora non
|
|
|
4767 coniuncta localiter movere.</p></div></div></div><div id="FP_Q110_A4" class="div4"><h4 id="FP_Q110_A4-p0.1">Q. 110. A. 4. Whether angels can work miracles?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p2">
|
|
|
4768 <b>Objection 1:</b> It would seem that the angels can work miracles. For Gregory says (Hom. xxxiv in Evang.): "Those spirits are called virtues
|
|
|
4769 by whom signs and miracles are usually done."
|
|
|
4770 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 arg. 1"><a name="33048" shape="rect"><span class="ref">[33048] Iª q. 110 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
4771 proceditur. Videtur quod Angeli possunt facere miracula. Dicit enim
|
|
|
4772 Gregorius, <i>virtutes vocantur illi spiritus, per quos signa et
|
|
|
4773 miracula frequentius fiunt</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p3">
|
|
|
4774 <b>Objection 2:</b> Further, Augustine says (QQ. 83, qu. 79) that "magicians work miracles by private contracts; good Christians by public justice,
|
|
|
4775 bad Christians by the signs of public justice." But magicians work miracles because they are "heard by the demons," as he
|
|
|
4776 says elsewhere in the same work [*Cf. Liber xxi, Sentent., sent. 4: among the supposititious works of St. Augustine]. Therefore
|
|
|
4777 the demons can work miracles. Therefore much more can the good angels.
|
|
|
4778 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 arg. 2"><a name="33049" shape="rect"><span class="ref">[33049] Iª q. 110 a. 4 arg. 2</span></a> Praeterea,
|
|
|
4779 Augustinus dicit, in libro octoginta trium quaestionum, <i>quod
|
|
|
4780 magi faciunt miracula per privatos contractus, boni Christiani per
|
|
|
4781 publicam iustitiam, mali Christiani per signa publicae
|
|
|
4782 iustitiae</i>. Sed magi faciunt miracula per hoc quod exaudiuntur a
|
|
|
4783 Daemonibus, ut ipse alibi in eodem libro dicit. Ergo Daemones
|
|
|
4784 miracula possunt facere. Ergo multo magis Angeli boni.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p4">
|
|
|
4785 <b>Objection 3:</b> Further, Augustine says in the same work [*Cf. Liber xxi, Sentent., sent. 4: among the supposititious works of St. Augustine]
|
|
|
4786 that "it is not absurd to believe that all the things we see happen may be brought about by the lower powers that dwell in
|
|
|
4787 our atmosphere." But when an effect of natural causes is produced outside the order of the natural cause, we call it a miracle,
|
|
|
4788 as, for instance, when anyone is cured of a fever without the operation of nature.
|
|
|
4789 Therefore the angels and demons can work miracles.
|
|
|
4790 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 arg. 3"><a name="33050" shape="rect"><span class="ref">[33050] Iª q. 110 a. 4 arg. 3</span></a> Praeterea,
|
|
|
4791 Augustinus in eodem libro dicit quod <i>omnia quae visibiliter
|
|
|
4792 fiunt, etiam per inferiores potestates aeris huius non absurde
|
|
|
4793 fieri posse creduntur</i>. Sed quando effectus aliquis naturalium
|
|
|
4794 causarum producitur absque ordine naturalis causae, hoc dicimus
|
|
|
4795 esse miraculum; puta cum aliquis sanatur a febre, non per
|
|
|
4796 operationem naturae. Ergo Angeli et Daemones possunt facere
|
|
|
4797 miracula.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p5">
|
|
|
4798 <b>Objection 4:</b> Further, superior power is not subject to the order of an inferior cause. But corporeal nature is inferior to an angel. Therefore
|
|
|
4799 an angel can work outside the order of corporeal agents; which is to work miracles.
|
|
|
4800 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 arg. 4"><a name="33051" shape="rect"><span class="ref">[33051] Iª q. 110 a. 4 arg. 4</span></a> Praeterea,
|
|
|
4801 virtus superior non subditur ordini inferioris causae. Sed natura
|
|
|
4802 corporalis est inferior Angelo. Ergo Angelus potest operari praeter
|
|
|
4803 ordinem corporalium agentium. Quod est miracula facere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p6">
|
|
|
4804 <b>On the contrary,</b> It is written of God (
|
|
|
4805 <a class="scripRef" id="FP_Q110_A4-p6.1" href="./asv.html#Ps.135.4" target="asv">Ps. 135:4</a>): "Who alone doth great wonders."
|
|
|
4806 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 s. c."><a name="33052" shape="rect"><span class="ref">[33052] Iª q. 110 a. 4 s. c.</span></a> Sed contra est
|
|
|
4807 quod de Deo dicitur in Psalmo, <i>qui facit mirabilia magna
|
|
|
4808 solus</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p7">
|
|
|
4809 <b>I answer that,</b> A miracle properly so called is when something is done outside the order of nature. But it is not enough for a miracle if
|
|
|
4810 something is done outside the order of any particular nature; for otherwise anyone would perform a miracle by throwing a stone
|
|
|
4811 upwards, as such a thing is outside the order of the stone's nature. So for a miracle is required that it be against the order
|
|
|
4812 of the whole created nature. But God alone can do this, because, whatever an angel or
|
|
|
4813 any other creature does by its own power, is according to the order of created nature; and thus it is not a miracle. Hence
|
|
|
4814 God alone can work miracles.
|
|
|
4815 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 co."><a name="33053" shape="rect"><span class="ref">[33053] Iª q. 110 a. 4 co.</span></a> Respondeo dicendum
|
|
|
4816 quod miraculum proprie dicitur, cum aliquid fit praeter ordinem
|
|
|
4817 naturae. Sed non sufficit ad rationem miraculi si aliquid fiat
|
|
|
4818 praeter ordinem naturae alicuius particularis, quia sic, cum
|
|
|
4819 aliquis proiicit lapidem sursum, miraculum faceret, cum hoc sit
|
|
|
4820 praeter ordinem naturae lapidis. Ex hoc ergo aliquid dicitur esse
|
|
|
4821 miraculum, quod fit praeter ordinem totius naturae creatae. Hoc
|
|
|
4822 autem non potest facere nisi Deus, quia quidquid facit Angelus, vel
|
|
|
4823 quaecumque alia creatura, propria virtute, hoc fit secundum ordinem
|
|
|
4824 naturae creatae; et sic non est miraculum. Unde relinquitur quod
|
|
|
4825 solus Deus miracula facere possit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p8">
|
|
|
4826 <b>Reply to Objection 1:</b> Some angels are said to work miracles; either because God works miracles at their request, in the same way as holy men are
|
|
|
4827 said to work miracles; or because they exercise a kind of ministry in the miracles which take place; as in collecting the
|
|
|
4828 dust in the general resurrection, or by doing something of that kind.
|
|
|
4829 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 ad 1"><a name="33054" shape="rect"><span class="ref">[33054] Iª q. 110 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
4830 dicendum quod Angeli aliqui dicuntur miracula facere, vel quia ad
|
|
|
4831 eorum desiderium Deus miracula facit, sicut et sancti homines
|
|
|
4832 dicuntur miracula facere. Vel quia aliquod ministerium exhibent in
|
|
|
4833 miraculis quae fiunt; sicut colligendo pulveres in resurrectione
|
|
|
4834 communi, vel huiusmodi aliquid agendo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p9">
|
|
|
4835 <b>Reply to Objection 2:</b> Properly speaking, as said above, miracles are those things which are done outside the order of the whole created nature.
|
|
|
4836 But as we do not know all the power of created nature, it follows that when anything is done outside the order of created
|
|
|
4837 nature by a power unknown to us, it is called a miracle as regards ourselves. So when the demons do anything of their own
|
|
|
4838 natural power, these things are called "miracles" not in an absolute sense, but in
|
|
|
4839 reference to ourselves. In this way the magicians work miracles through the demons; and these are said to be done by "private
|
|
|
4840 contracts," forasmuch as every power of the creature, in the universe, may be compared to the power of a private person in
|
|
|
4841 a city. Hence when a magician does anything by compact with the devil, this is done as it were by private contract. On the
|
|
|
4842 other hand, the Divine justice is in the whole universe as the public law is in the city. Therefore good Christians, so far
|
|
|
4843 as
|
|
|
4844 they work miracles by Divine justice, are said to work miracles by "public justice": but bad Christians by the "signs of public
|
|
|
4845 justice," as by invoking the name of Christ, or by making use of other sacred signs.
|
|
|
4846 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 ad 2"><a name="33055" shape="rect"><span class="ref">[33055] Iª q. 110 a. 4 ad 2</span></a> Ad secundum
|
|
|
4847 dicendum quod miracula simpliciter loquendo, dicuntur, ut dictum
|
|
|
4848 est, cum aliqua fiunt praeter ordinem totius naturae creatae. Sed
|
|
|
4849 quia non omnis virtus naturae creatae est nota nobis, ideo cum
|
|
|
4850 aliquid fit praeter ordinem naturae creatae nobis notae, per
|
|
|
4851 virtutem creatam nobis ignotam, est miraculum quoad nos. Sic igitur
|
|
|
4852 cum Daemones aliquid faciunt sua virtute naturali, miracula
|
|
|
4853 dicuntur non simpliciter, sed quoad nos. Et hoc modo magi per
|
|
|
4854 Daemones miracula faciunt. Et dicuntur fieri per privatos
|
|
|
4855 contractus, quia quaelibet virtus creaturae in universo se habet ut
|
|
|
4856 virtus alicuius privatae personae in civitate; unde cum magus
|
|
|
4857 aliquid facit per pactum initum cum Daemone, hoc fit quasi per
|
|
|
4858 quendam privatum contractum. Sed iustitia divina est in toto
|
|
|
4859 universo sicut lex publica in civitate. Et ideo boni Christiani,
|
|
|
4860 inquantum per iustitiam divinam miracula faciunt, dicuntur facere
|
|
|
4861 miracula per publicam iustitiam. Mali autem Christiani per signa
|
|
|
4862 publicae iustitiae, sicut invocando nomen Christi, vel exhibendo
|
|
|
4863 aliqua sacramenta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p10">
|
|
|
4864 <b>Reply to Objection 3:</b> Spiritual powers are able to effect whatever happens in this visible world, by employing corporeal seeds by local movement.
|
|
|
4865 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 ad 3"><a name="33056" shape="rect"><span class="ref">[33056] Iª q. 110 a. 4 ad 3</span></a> Ad tertium
|
|
|
4866 dicendum quod spirituales potestates possunt facere ea quae
|
|
|
4867 visibiliter fiunt in hoc mundo, adhibendo corporalia semina per
|
|
|
4868 motum localem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q110_A4-p11">
|
|
|
4869 <b>Reply to Objection 4:</b> Although the angels can do something which is outside the order of corporeal nature, yet they cannot do anything outside
|
|
|
4870 the whole created order, which is essential to a miracle, as above explained.
|
|
|
4871 </p></div><div class="lat"><p class="latin" title="I q. 110 a. 4 ad 4"><a name="33057" shape="rect"><span class="ref">[33057] Iª q. 110 a. 4 ad 4</span></a> Ad quartum
|
|
|
4872 dicendum quod, licet Angeli possint aliquid facere praeter ordinem
|
|
|
4873 naturae corporalis, non tamen possunt aliquid facere praeter
|
|
|
4874 ordinem totius creaturae, quod exigitur ad rationem miraculi, ut
|
|
|
4875 dictum est.</p></div></div></div></div>
|
|
|
4876 <div id="FP_Q111" class="div3">
|
|
|
4877 <h3 id="FP_Q111-p0.1">Q. 111. THE ACTION OF THE ANGELS ON MAN (FOUR ARTICLES)</h3>
|
|
|
4878 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
4879 <p id="FP_Q111-p2"> We now consider the action of the angels on man, and inquire: (1) How far they can change them by their own natural power;
|
|
|
4880 (2) How they are sent by God to the ministry of men; (3) How they guard and protect men.
|
|
|
4881 </p><p id="FP_Q111-p3"> Under the first head there are four points of inquiry:</p><p id="FP_Q111-p4"><a href="#FP_Q111_A1"> (1) Whether an angel can enlighten the human intellect?</a></p><p id="FP_Q111-p5"><a href="#FP_Q111_A2"> (2) Whether he can change man's will?</a></p><p id="FP_Q111-p6"><a href="#FP_Q111_A3"> (3) Whether he can change man's imagination?</a></p><p id="FP_Q111-p7"><a href="#FP_Q111_A4"> (4) Whether he can change man's senses?</a></p>
|
|
|
4882 </div></div><div class="lat"><p class="latin" title="I q. 111 pr."><a name="33058" shape="rect"><span class="ref">[33058]
|
|
|
4883 Iª q. 111 pr.</span></a> Deinde considerandum est de actione
|
|
|
4884 Angelorum in homines. Et primo, quantum possint eos immutare sua
|
|
|
4885 virtute naturali; secundo, quomodo mittantur a Deo ad ministerium
|
|
|
4886 hominum; tertio, quomodo custodiant homines. Circa primum
|
|
|
4887 quaeruntur quatuor. Primo, utrum Angelus possit illuminare
|
|
|
4888 intellectum hominis. Secundo, utrum possit immutare affectum eius.
|
|
|
4889 Tertio, utrum possit immutare imaginationem eius. Quarto, utrum
|
|
|
4890 possit immutare sensum eius.</p></div></div></div>
|
|
|
4891 <div id="FP_Q111_A1" class="div4"><h4 id="FP_Q111_A1-p0.1">Q. 111. A. 1. Whether an angel can enlighten man?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A1-p2">
|
|
|
4892 <b>Objection 1:</b> It would seem that an angel cannot enlighten man. For man is enlightened by faith; hence Dionysius (Eccl. Hier. iii) attributes
|
|
|
4893 enlightenment to baptism, as "the sacrament of faith." But faith is immediately from God, according to
|
|
|
4894 <a class="scripRef" id="FP_Q111_A1-p2.1" href="./asv.html#Eph.2.8" target="asv"> Eph. 2:8</a>: "By grace you are saved through faith, and that not of yourselves, for it is the gift of God." Therefore man is not enlightened
|
|
|
4895 by an angel; but immediately by God.
|
|
|
4896 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 1 arg. 1"><a name="33059" shape="rect"><span class="ref">[33059] Iª q. 111 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
4897 proceditur. Videtur quod Angelus non possit illuminare hominem.
|
|
|
4898 Homo enim illuminatur per fidem, unde Dionysius, in Eccles. Hier.,
|
|
|
4899 illuminationem attribuit Baptismo, qui est fidei sacramentum. Sed
|
|
|
4900 fides immediate est a Deo; secundum illud ad Ephes. II, <i>gratia
|
|
|
4901 estis salvati per fidem, et non ex vobis; Dei enim donum est</i>.
|
|
|
4902 Ergo homo non illuminatur ab Angelo, sed immediate a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A1-p3">
|
|
|
4903 <b>Objection 2:</b> Further, on the words, "God hath manifested it to them" (
|
|
|
4904 <a class="scripRef" id="FP_Q111_A1-p3.1" href="./asv.html#Rom.1.19" target="asv">Rom. 1:19</a>), the gloss observes that "not only natural reason availed for the manifestation of Divine truths to men, but God also revealed
|
|
|
4905 them by His work," that is, by His creature. But both are immediately from God---that is, natural reason and the creature.
|
|
|
4906 Therefore God enlightens man immediately.
|
|
|
4907 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 1 arg. 2"><a name="33060" shape="rect"><span class="ref">[33060] Iª q. 111 a. 1 arg. 2</span></a> Praeterea,
|
|
|
4908 super illud Rom. I, <i>Deus illis manifestavit</i>, dicit Glossa
|
|
|
4909 quod <i>non solum ratio naturalis ad hoc profuit ut divina
|
|
|
4910 hominibus manifestarentur, sed etiam Deus illis revelavit per opus
|
|
|
4911 suum</i>, scilicet per creaturam. Sed utrumque est a Deo immediate,
|
|
|
4912 scilicet ratio naturalis, et creatura. Ergo Deus immediate
|
|
|
4913 illuminat hominem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A1-p4">
|
|
|
4914 <b>Objection 3:</b> Further, whoever is enlightened is conscious of being enlightened. But man is not conscious of being enlightened by angels.
|
|
|
4915 Therefore he is not enlightened by them.
|
|
|
4916 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 1 arg. 3"><a name="33061" shape="rect"><span class="ref">[33061] Iª q. 111 a. 1 arg. 3</span></a> Praeterea,
|
|
|
4917 quicumque illuminatur, cognoscit suam illuminationem. Sed homines
|
|
|
4918 non percipiunt se ab Angelis illuminari. Ergo non illuminantur ab
|
|
|
4919 eis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A1-p5">
|
|
|
4920 <b>On the contrary,</b> Dionysius says (Coel. Hier. iv) that the revelation of Divine things reaches men through the ministry of the angels. But
|
|
|
4921 such revelation is an enlightenment as we have stated (
|
|
|
4922 <a href="FP_x.html#FP_Q106_A1" id="FP_Q111_A1-p5.1" shape="rect">Q[106], A[1]</a>;
|
|
|
4923 <a href="FP_x.html#FP_Q107_A2" id="FP_Q111_A1-p5.2" shape="rect">Q[107], A[2]</a>). Therefore men are enlightened by the angels.
|
|
|
4924 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 1 s. c."><a name="33062" shape="rect"><span class="ref">[33062] Iª q. 111 a. 1 s. c.</span></a> Sed contra est
|
|
|
4925 quod Dionysius probat, in IV cap. Cael. Hier., quod revelationes
|
|
|
4926 divinorum perveniunt ad homines mediantibus Angelis. Huiusmodi
|
|
|
4927 autem revelationes sunt illuminationes, ut supra dictum est. Ergo
|
|
|
4928 homines illuminantur per Angelos.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q111_A1-p6">
|
|
|
4929 <b>I answer that,</b> Since the order of Divine Providence disposes that lower things be subject to the actions of higher, as explained above (
|
|
|
4930 <a href="FP_x.html#FP_Q109_A2" id="FP_Q111_A1-p6.1" shape="rect">Q[109], A[2]</a>); as the inferior angels are enlightened by the superior, so men, who are inferior to the angels, are enlightened by them.
|
|
|
4931 </p><p id="FP_Q111_A1-p7"> The modes of each of these kinds of enlightenment are in one way alike and in another way unlike. For, as was shown above
|
|
|
4932 (
|
|
|
4933 <a href="FP_x.html#FP_Q106_A1" id="FP_Q111_A1-p7.1" shape="rect">Q[106], A[1]</a>), the enlightenment which consists in making known Divine truth has two functions; namely, according as the inferior intellect
|
|
|
4934 is strengthened by the action of the superior intellect, and according as the intelligible species which are in the superior
|
|
|
4935 intellect are proposed to the inferior so as to be grasped thereby.
|
|
|
4936 This takes place in the angels when the superior angel divides his universal concept of the truth according to the capacity
|
|
|
4937 of the inferior angel, as explained above (
|
|
|
4938 <a href="FP_x.html#FP_Q106_A1" id="FP_Q111_A1-p7.2" shape="rect">Q[106], A[1]</a>).
|
|
|
4939 </p><p id="FP_Q111_A1-p8"> The human intellect, however, cannot grasp the universal truth itself unveiled; because its nature requires it to understand
|
|
|
4940 by turning to the phantasms, as above explained (
|
|
|
4941 <a href="#FP_Q84_A7" id="FP_Q111_A1-p8.1" shape="rect">Q[84], A[7]</a>). So the angels propose the intelligible truth to men under the similitudes of sensible things, according to what Dionysius
|
|
|
4942 says (Coel. Hier. i), that, "It is impossible for the divine ray to shine on us, otherwise than shrouded by the variety of
|
|
|
4943 the sacred veils." On the
|
|
|
4944 other hand, the human intellect as the inferior, is strengthened by the action of the angelic intellect. And in these two
|
|
|
4945 ways man is enlightened by an angel.
|
|
|
4946 </p></div></div><div class="lat"><p class="latin" title="I q. 111 a. 1 co."><a name="33063" shape="rect"><span class="ref">[33063] Iª q. 111 a. 1 co.</span></a> Respondeo dicendum
|
|
|
4947 quod, cum divinae providentiae ordo habeat ut actionibus superiorum
|
|
|
4948 inferiora subdantur, ut supra dictum est; sicut inferiores Angeli
|
|
|
4949 illuminantur per superiores, ita homines qui sunt Angelis
|
|
|
4950 inferiores, per eos illuminantur. Sed modus utriusque
|
|
|
4951 illuminationis quodammodo est similis, et quodammodo diversus.
|
|
|
4952 Dictum est enim supra quod illuminatio, quae est manifestatio
|
|
|
4953 divinae veritatis, secundum duo attenditur, scilicet secundum quod
|
|
|
4954 intellectus inferior confortatur per actionem intellectus
|
|
|
4955 superioris; et secundum quod proponuntur intellectui inferiori
|
|
|
4956 species intelligibiles quae sunt in superiori, ut capi possint ab
|
|
|
4957 inferiori. Et hoc quidem in Angelis fit, secundum quod superior
|
|
|
4958 Angelus veritatem universalem conceptam dividit secundum
|
|
|
4959 capacitatem inferioris Angeli, ut supra dictum est. Sed intellectus
|
|
|
4960 humanus non potest ipsam intelligibilem veritatem nudam capere,
|
|
|
4961 quia connaturale est ei ut intelligat per conversionem ad
|
|
|
4962 phantasmata, ut supra dictum est. Et ideo intelligibilem veritatem
|
|
|
4963 proponunt Angeli hominibus sub similitudinibus sensibilium;
|
|
|
4964 secundum illud quod dicit Dionysius, I cap. Cael. Hier., quod
|
|
|
4965 <i>impossibile est aliter nobis lucere divinum radium, nisi
|
|
|
4966 varietate sacrorum velaminum circumvelatum</i>. Ex alia vero parte,
|
|
|
4967 intellectus humanus, tanquam inferior, fortificatur per actionem
|
|
|
4968 intellectus angelici. Et secundum haec duo attenditur illuminatio
|
|
|
4969 qua homo illuminatur ab Angelo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A1-p9">
|
|
|
4970 <b>Reply to Objection 1:</b> Two dispositions concur in the virtue of faith; first, the habit of the intellect whereby it is disposed to obey the will
|
|
|
4971 tending to Divine truth. For the intellect assents to the truth of faith, not as convinced by the reason, but as commanded
|
|
|
4972 by the will; hence Augustine says, "No one believes except willingly." In this respect faith comes from God alone. Secondly,
|
|
|
4973 faith requires that what is to be believed be proposed to the believer; which is
|
|
|
4974 accomplished by man, according to
|
|
|
4975 <a class="scripRef" id="FP_Q111_A1-p9.1" href="./asv.html#Rom.10.17" target="asv">Rom. 10:17</a>, "Faith cometh by hearing"; principally, however, by the angels, by whom Divine things are revealed to men. Hence the angels
|
|
|
4976 have some part in the enlightenment of faith. Moreover, men are enlightened by the angels not only concerning what is to be
|
|
|
4977 believed; but also as regards what is to be done.
|
|
|
4978 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 1 ad 1"><a name="33064" shape="rect"><span class="ref">[33064] Iª q. 111 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
4979 dicendum quod ad fidem duo concurrunt. Primo quidem habitus
|
|
|
4980 intellectus, quo disponitur ad obediendum voluntati tendenti in
|
|
|
4981 divinam veritatem, intellectus enim assentit veritati fidei, non
|
|
|
4982 quasi convictus ratione, sed quasi imperatus a voluntate; nullus
|
|
|
4983 enim credit nisi volens, ut Augustinus dicit. Et quantum ad hoc,
|
|
|
4984 fides est a solo Deo. Secundo requiritur ad fidem, quod credibilia
|
|
|
4985 proponantur credenti. Et hoc quidem fit per hominem, secundum quod
|
|
|
4986 fides est ex auditu, ut dicitur Rom. X; sed per Angelos
|
|
|
4987 principaliter, per quos hominibus revelantur divina. Unde Angeli
|
|
|
4988 operantur aliquid ad illuminationem fidei. Et tamen homines
|
|
|
4989 illuminantur ab Angelis non solum de credendis, sed etiam de
|
|
|
4990 agendis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A1-p10">
|
|
|
4991 <b>Reply to Objection 2:</b> Natural reason, which is immediately from God, can be strengthened by an angel, as we have said above. Again, the more the
|
|
|
4992 human intellect is strengthened, so much higher an intelligible truth can be elicited from the species derived from creatures.
|
|
|
4993 Thus man is assisted by an angel so that he may obtain from creatures a more perfect knowledge of God.
|
|
|
4994 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 1 ad 2"><a name="33065" shape="rect"><span class="ref">[33065] Iª q. 111 a. 1 ad 2</span></a> Ad secundum
|
|
|
4995 dicendum quod ratio naturalis, quae est immediate a Deo, potest per
|
|
|
4996 Angelum confortari, ut dictum est. Et similiter ex speciebus a
|
|
|
4997 creaturis acceptis, tanto altior elicitur intelligibilis veritas,
|
|
|
4998 quanto intellectus humanus fuerit fortior. Et sic per Angelum
|
|
|
4999 adiuvatur homo, ut ex creaturis perfectius in divinam cognitionem
|
|
|
5000 deveniat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A1-p11">
|
|
|
5001 <b>Reply to Objection 3:</b> Intellectual operation and enlightenment can be understood in two ways. First, on the part of the object understood; thus
|
|
|
5002 whoever understands or is enlightened, knows that he understands or is enlightened, because he knows that the object is made
|
|
|
5003 known to him. Secondly, on the part of the principle; and thus it does not follow that whoever understands a truth, knows
|
|
|
5004 what the intellect is, which is the principle of the intellectual operation. In like
|
|
|
5005 manner not everyone who is enlightened by an angel, knows that he is enlightened by him.
|
|
|
5006 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 1 ad 3"><a name="33066" shape="rect"><span class="ref">[33066] Iª q. 111 a. 1 ad 3</span></a> Ad tertium
|
|
|
5007 dicendum quod operatio intellectualis, et illuminatio, dupliciter
|
|
|
5008 possunt considerari. Uno modo, ex parte rei intellectae, et sic
|
|
|
5009 quicumque intelligit vel illuminatur, cognoscit se intelligere vel
|
|
|
5010 illuminari; quia cognoscit rem sibi esse manifestam. Alio modo, ex
|
|
|
5011 parte principii, et sic non quicumque intelligit aliquam veritatem,
|
|
|
5012 cognoscit quid sit intellectus, qui est principium intellectualis
|
|
|
5013 operationis. Et similiter non quicumque illuminatur ab Angelo,
|
|
|
5014 cognoscit se ab Angelo illuminari.</p></div></div></div><div id="FP_Q111_A2" class="div4"><h4 id="FP_Q111_A2-p0.1">Q. 111. A. 2. Whether the angels can change the will of man?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A2-p2">
|
|
|
5015 <b>Objection 1:</b> It would seem that the angels can change the will of man. For, upon the text, "Who maketh His angels spirits and His ministers
|
|
|
5016 a flame of fire" (
|
|
|
5017 <a class="scripRef" id="FP_Q111_A2-p2.1" href="./asv.html#Heb.1.7" target="asv">Heb. 1:7</a>), the gloss notes that "they are fire, as being spiritually fervent, and as burning away our vices." This could not be, however,
|
|
|
5018 unless they changed the will. Therefore the angels can change the will.
|
|
|
5019 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 2 arg. 1"><a name="33067" shape="rect"><span class="ref">[33067] Iª q. 111 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
5020 proceditur. Videtur quod Angeli possint immutare voluntatem
|
|
|
5021 hominis. Quia super illud Heb. I, <i>qui facit Angelos suos
|
|
|
5022 spiritus, et ministros suos flammam ignis</i>, dicit Glossa quod
|
|
|
5023 <i>ignis sunt, dum spiritu fervent, et vitia nostra urunt</i>. Sed
|
|
|
5024 hoc non esset, nisi voluntatem immutarent. Ergo Angeli possunt
|
|
|
5025 immutare voluntatem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A2-p3">
|
|
|
5026 <b>Objection 2:</b> Further, Bede says (Super Matth. xv, 11), that, "the devil does not send wicked thoughts, but kindles them." Damascene, however,
|
|
|
5027 says that he also sends them; for he remarks that "every malicious act and unclean passion is contrived by the demons and
|
|
|
5028 put into men" (De Fide Orth. ii, 4); in like manner also the good angels introduce and kindle good thoughts. But this could
|
|
|
5029 only be if they changed the will. Therefore the will is changed by them.
|
|
|
5030 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 2 arg. 2"><a name="33068" shape="rect"><span class="ref">[33068] Iª q. 111 a. 2 arg. 2</span></a> Praeterea, Beda
|
|
|
5031 dicit quod <i>Diabolus non est immissor malarum cogitationum, sed
|
|
|
5032 incensor</i>. Damascenus autem ulterius dicit quod etiam est
|
|
|
5033 immissor, dicit enim in II libro, quod <i>omnis malitia et immundae
|
|
|
5034 passiones ex Daemonibus excogitatae sunt, et immittere homini sunt
|
|
|
5035 concessi</i>. Et pari ratione, Angeli boni immittunt et incendunt
|
|
|
5036 bonas cogitationes. Sed hoc non possent facere, nisi immutarent
|
|
|
5037 voluntatem. Ergo immutant voluntatem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A2-p4">
|
|
|
5038 <b>Objection 3:</b> Further, the angel, as above explained, enlightens the human intellect by means of the phantasms. But as the imagination
|
|
|
5039 which serves the intellect can be changed by an angel, so can the sensitive appetite which serves the will, because it also
|
|
|
5040 is a faculty using a corporeal organ. Therefore as the angel enlightens the mind, so can he change the will.
|
|
|
5041 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 2 arg. 3"><a name="33069" shape="rect"><span class="ref">[33069] Iª q. 111 a. 2 arg. 3</span></a> Praeterea,
|
|
|
5042 Angelus, sicut est dictum, illuminat intellectum hominis
|
|
|
5043 mediantibus phantasmatibus. Sed sicut phantasia, quae deservit
|
|
|
5044 intellectui, potest immutari ab Angelo; ita et appetitus sensitivus
|
|
|
5045 qui deservit voluntati, quia et ipse etiam est vis utens organo
|
|
|
5046 corporali. Ergo sicut illuminat intellectum, ita potest immutare
|
|
|
5047 voluntatem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A2-p5">
|
|
|
5048 <b>On the contrary,</b> To change the will belongs to God alone, according to
|
|
|
5049 <a class="scripRef" id="FP_Q111_A2-p5.1" href="./asv.html#Prov.21.1" target="asv"> Prov. 21:1</a>: "The heart of the king is in the hand of the Lord, whithersoever He will He shall turn it."
|
|
|
5050 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 2 s. c."><a name="33070" shape="rect"><span class="ref">[33070] Iª q. 111 a. 2 s. c.</span></a> Sed contra est
|
|
|
5051 quod immutare voluntatem est proprium Dei; secundum illud Prov.
|
|
|
5052 XXI, <i>cor regis in manu domini; quocumque voluerit, vertet
|
|
|
5053 illud</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q111_A2-p6">
|
|
|
5054 <b>I answer that,</b> The will can be changed in two ways. First, from within; in which way, since the movement of the will is nothing but the
|
|
|
5055 inclination of the will to the thing willed, God alone can thus change the will, because He gives the power of such an inclination
|
|
|
5056 to the intellectual nature. For as the natural inclination is from God alone Who gives the nature, so the inclination of the
|
|
|
5057 will is from God alone, Who causes the will.
|
|
|
5058 </p><p id="FP_Q111_A2-p7"> Secondly, the will is moved from without. As regards an angel, this can be only in one way---by the good apprehended by the
|
|
|
5059 intellect. Hence in as far as anyone may be the cause why anything be apprehended as an appetible good, so far does he move
|
|
|
5060 the will. In this way also God alone can move the will efficaciously; but an angel and man move the will by way of persuasion,
|
|
|
5061 as above explained (
|
|
|
5062 <a href="FP_x.html#FP_Q106_A2" id="FP_Q111_A2-p7.1" shape="rect">Q[106], A[2]</a>).
|
|
|
5063 </p><p id="FP_Q111_A2-p8"> In addition to this mode the human will can be moved from without in another way; namely, by the passion residing in the
|
|
|
5064 sensitive appetite: thus by concupiscence or anger the will is inclined to will something. In this manner the angels, as being
|
|
|
5065 able to rouse these passions, can move the will, not however by necessity, for the will ever remains free to consent to, or
|
|
|
5066 to resist, the passion.
|
|
|
5067 </p></div></div><div class="lat"><p class="latin" title="I q. 111 a. 2 co."><a name="33071" shape="rect"><span class="ref">[33071] Iª q. 111 a. 2 co.</span></a> Respondeo dicendum
|
|
|
5068 quod voluntas potest immutari dupliciter. Uno modo, ab interiori.
|
|
|
5069 Et sic cum motus voluntatis non sit aliud quam inclinatio
|
|
|
5070 voluntatis in rem volitam, solius Dei est sic immutare voluntatem,
|
|
|
5071 qui dat naturae intellectuali virtutem talis inclinationis. Sicut
|
|
|
5072 enim inclinatio naturalis non est nisi a Deo qui dat naturam; ita
|
|
|
5073 inclinatio voluntaria non est nisi a Deo, qui causat voluntatem.
|
|
|
5074 Alio modo movetur voluntas ab exteriori. Et hoc in Angelo est
|
|
|
5075 quidem uno modo tantum, scilicet a bono apprehenso per intellectum.
|
|
|
5076 Unde secundum quod aliquis est causa quod aliquid apprehendatur ut
|
|
|
5077 bonum ad appetendum, secundum hoc movet voluntatem. Et sic etiam
|
|
|
5078 solus Deus efficaciter potest movere voluntatem; Angelus autem et
|
|
|
5079 homo per modum suadentis, ut supra dictum est. Sed praeter hunc
|
|
|
5080 modum, etiam aliter movetur in hominibus voluntas ab exteriori,
|
|
|
5081 scilicet ex passione existente circa appetitum sensitivum; sicut ex
|
|
|
5082 concupiscentia vel ira inclinatur voluntas ad aliquid volendum. Et
|
|
|
5083 sic etiam Angeli, inquantum possunt concitare huiusmodi passiones,
|
|
|
5084 possunt voluntatem movere. Non tamen ex necessitate, quia voluntas
|
|
|
5085 semper remanet libera ad consentiendum vel resistendum
|
|
|
5086 passioni.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A2-p9">
|
|
|
5087 <b>Reply to Objection 1:</b> Those who act as God's ministers, either men or angels, are said to burn away vices, and to incite to virtue by way of persuasion.
|
|
|
5088 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 2 ad 1"><a name="33072" shape="rect"><span class="ref">[33072] Iª q. 111 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
5089 dicendum quod ministri Dei, vel homines vel Angeli, dicuntur urere
|
|
|
5090 vitia, et inflammare ad virtutes, per modum persuasionis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A2-p10">
|
|
|
5091 <b>Reply to Objection 2:</b> The demon cannot put thoughts in our minds by causing them from within, since the act of the cogitative faculty is subject
|
|
|
5092 to the will; nevertheless the devil is called the kindler of thoughts, inasmuch as he incites to thought, by the desire of
|
|
|
5093 the things thought of, by way of persuasion, or by rousing the passions. Damascene calls this kindling "a putting in" because
|
|
|
5094 such a work is accomplished within. But good thoughts are attributed to a higher
|
|
|
5095 principle, namely, God, though they may be procured by the ministry of the angels.
|
|
|
5096 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 2 ad 2"><a name="33073" shape="rect"><span class="ref">[33073] Iª q. 111 a. 2 ad 2</span></a> Ad secundum
|
|
|
5097 dicendum quod Daemones non possunt immittere cogitationes, interius
|
|
|
5098 eas causando, cum usus cogitativae virtutis subiaceat voluntati.
|
|
|
5099 Dicitur tamen Diabolus incensor cogitationum, inquantum incitat ad
|
|
|
5100 cogitandum, vel ad appetendum cogitata, per modum persuadentis, vel
|
|
|
5101 passionem concitantis. Et hoc ipsum incendere Damascenus vocat
|
|
|
5102 immittere, quia talis operatio interius fit. Sed bonae cogitationes
|
|
|
5103 attribuuntur altiori principio, scilicet Deo; licet Angelorum
|
|
|
5104 ministerio procurentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A2-p11">
|
|
|
5105 <b>Reply to Objection 3:</b> The human intellect in its present state can understand only by turning to the phantasms; but the human will can will something
|
|
|
5106 following the judgment of reason rather than the passion of the sensitive appetite. Hence the comparison does not hold.
|
|
|
5107 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 2 ad 3"><a name="33074" shape="rect"><span class="ref">[33074] Iª q. 111 a. 2 ad 3</span></a> Ad tertium
|
|
|
5108 dicendum quod intellectus humanus, secundum praesentem statum, non
|
|
|
5109 potest intelligere nisi convertendo se ad phantasmata; sed voluntas
|
|
|
5110 humana potest aliquid velle ex iudicio rationis, non sequendo
|
|
|
5111 passionem appetitus sensitivi. Unde non est simile.</p></div></div></div><div id="FP_Q111_A3" class="div4"><h4 id="FP_Q111_A3-p0.1">Q. 111. A. 3. Whether an angel can change man's imagination?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p2">
|
|
|
5112 <b>Objection 1:</b> It would seem that an angel cannot change man's imagination. For the phantasy, as is said De Anima iii, is "a motion caused
|
|
|
5113 by the sense in act." But if this motion were caused by an angel, it would not be caused by the sense in act. Therefore it
|
|
|
5114 is contrary to the nature of the phantasy, which is the act of the imaginative faculty, to be changed by an angel.
|
|
|
5115 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 arg. 1"><a name="33075" shape="rect"><span class="ref">[33075] Iª q. 111 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
5116 proceditur. Videtur quod Angelus non possit immutare imaginationem
|
|
|
5117 hominis. Phantasia enim, ut dicitur in libro de anima, est motus
|
|
|
5118 factus a sensu secundum actum. Sed si fieret per immutationem
|
|
|
5119 Angeli, non fieret a sensu secundum actum. Ergo est contra rationem
|
|
|
5120 phantasiae, quae est actus imaginativae virtutis, ut sit per
|
|
|
5121 immutationem Angeli.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p3">
|
|
|
5122 <b>Objection 2:</b> Further, since the forms in the imagination are spiritual, they are nobler than the forms existing in sensible matter. But
|
|
|
5123 an angel cannot impress forms upon sensible matter (
|
|
|
5124 <a href="FP_x.html#FP_Q110_A2" id="FP_Q111_A3-p3.1" shape="rect">Q[110], A[2]</a>). Therefore he cannot impress forms on the imagination, and so he cannot change it.
|
|
|
5125 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 arg. 2"><a name="33076" shape="rect"><span class="ref">[33076] Iª q. 111 a. 3 arg. 2</span></a> Praeterea,
|
|
|
5126 formae quae sunt in imaginatione, cum sint spirituales, sunt
|
|
|
5127 nobiliores formis quae sunt in materia sensibili. Sed Angelus non
|
|
|
5128 potest imprimere formas in materia sensibili, ut dictum est. Ergo
|
|
|
5129 non potest imprimere formas in imaginatione. Et ita non potest eam
|
|
|
5130 immutare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p4">
|
|
|
5131 <b>Objection 3:</b> Further, Augustine says (Gen. ad lit. xii, 12): "One spirit by intermingling with another can communicate his knowledge to
|
|
|
5132 the other spirit by these images, so that the latter either understands it himself, or accepts it as understood by the other."
|
|
|
5133 But it does not seem that an angel can be mingled with the human imagination, nor that the imagination can receive the knowledge
|
|
|
5134 of an angel. Therefore it seems that an angel cannot change the imagination.
|
|
|
5135 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 arg. 3"><a name="33077" shape="rect"><span class="ref">[33077] Iª q. 111 a. 3 arg. 3</span></a> Praeterea,
|
|
|
5136 secundum Augustinum, XII super Gen. ad Litt., <i>commixtione
|
|
|
5137 alterius spiritus fieri potest ut ea quae ipse scit, per huiusmodi
|
|
|
5138 imagines ei cui miscetur ostendat, sive intelligenti, sive ut ab
|
|
|
5139 alio intellecta pandantur</i>. Sed non videtur quod Angelus possit
|
|
|
5140 misceri imaginationi humanae; neque quod imaginatio possit capere
|
|
|
5141 intelligibilia, quae Angelus cognoscit. Ergo videtur quod Angelus
|
|
|
5142 non possit mutare imaginationem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p5">
|
|
|
5143 <b>Objection 4:</b> Further, in the imaginative vision man cleaves to the similitudes of the things as to the things themselves. But in this
|
|
|
5144 there is deception. So as a good angel cannot be the cause of deception, it seems that he cannot cause the imaginative vision,
|
|
|
5145 by changing the imagination.
|
|
|
5146 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 arg. 4"><a name="33078" shape="rect"><span class="ref">[33078] Iª q. 111 a. 3 arg. 4</span></a> Praeterea, in
|
|
|
5147 visione imaginaria homo adhaeret similitudinibus rerum quasi ipsis
|
|
|
5148 rebus. Sed in hoc est quaedam deceptio. Cum ergo Angelus bonus non
|
|
|
5149 possit esse causa deceptionis, videtur quod non possit causare
|
|
|
5150 imaginariam visionem, imaginationem immutando.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p6">
|
|
|
5151 <b>On the contrary,</b> Those things which are seen in dreams are seen by imaginative vision. But the angels reveal things in dreams, as appears
|
|
|
5152 from
|
|
|
5153 <a class="scripRef" id="FP_Q111_A3-p6.1" href="./asv.html#Matt.1.20" target="asv"> Mat. 1:20</a>;[2]:13,[19] in regard to the angel who appeared to Joseph in dreams. Therefore an angel can move the imagination.
|
|
|
5154 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 s. c."><a name="33079" shape="rect"><span class="ref">[33079] Iª q. 111 a. 3 s. c.</span></a> Sed contra est
|
|
|
5155 quod ea quae apparent in somnis, videntur imaginaria visione. Sed
|
|
|
5156 Angeli revelant aliqua in somnis; ut patet Matth. I et II, de
|
|
|
5157 Angelo qui Ioseph in somnis apparuit. Ergo Angelus potest
|
|
|
5158 imaginationem movere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p7">
|
|
|
5159 <b>I answer that,</b> Both a good and a bad angel by their own natural power can move the human imagination. This may be explained as follows.
|
|
|
5160 For it was said above (
|
|
|
5161 <a href="FP_x.html#FP_Q110_A3" id="FP_Q111_A3-p7.1" shape="rect">Q[110], A[3]</a>), that corporeal nature obeys the angel as regards local movement, so that whatever can be caused by the local movement of
|
|
|
5162 bodies is subject to the natural power of the angels. Now it is manifest that imaginative apparitions are sometimes caused
|
|
|
5163 in us by the local movement of
|
|
|
5164 animal spirits and humors. Hence Aristotle says (De Somn. et Vigil.) [*De Insomniis iii.], when assigning the cause of visions
|
|
|
5165 in dreams, that "when an animal sleeps, the blood descends in abundance to the sensitive principle, and movements descend
|
|
|
5166 with it," that is, the impressions left from the movements are preserved in the animal spirits, "and move the sensitive principle";
|
|
|
5167 so that a certain appearance ensues, as if the sensitive principle were being then changed by the external objects
|
|
|
5168 themselves. Indeed, the commotion of the spirits and humors may be so great that such appearances may even occur to those
|
|
|
5169 who are awake, as is seen in mad people, and the like. So, as this happens by a natural disturbance of the humors, and sometimes
|
|
|
5170 also by the will of man who voluntarily imagines what he previously experienced, so also the same may be done by the power
|
|
|
5171 of a good or a bad angel, sometimes with alienation from the bodily senses, sometimes without such alienation.
|
|
|
5172 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 co."><a name="33080" shape="rect"><span class="ref">[33080] Iª q. 111 a. 3 co.</span></a> Respondeo dicendum
|
|
|
5173 quod Angelus, tam bonus quam malus, virtute naturae suae potest
|
|
|
5174 movere imaginationem hominis. Quod quidem sic considerari potest.
|
|
|
5175 Dictum est enim supra quod natura corporalis obedit Angelo ad motum
|
|
|
5176 localem. Illa ergo quae ex motu locali aliquorum corporum possunt
|
|
|
5177 causari, subsunt virtuti naturali Angelorum. Manifestum est autem
|
|
|
5178 quod apparitiones imaginariae causantur interdum in nobis ex locali
|
|
|
5179 mutatione corporalium spirituum et humorum. Unde Aristoteles, in
|
|
|
5180 Lib. de Somn. et Vig., assignans causam apparitionis somniorum,
|
|
|
5181 dicit quod, cum animal dormit, descendente plurimo sanguine ad
|
|
|
5182 principium sensitivum, simul descendunt motus, idest impressiones
|
|
|
5183 relictae ex sensibilium motionibus, quae in spiritibus sensualibus
|
|
|
5184 conservantur, et movent principium sensitivum, ita quod fit quaedam
|
|
|
5185 apparitio, ac si tunc principium sensitivum a rebus ipsis
|
|
|
5186 exterioribus mutaretur. Et tanta potest esse commotio spirituum et
|
|
|
5187 humorum, quod huiusmodi apparitiones etiam vigilantibus fiant;
|
|
|
5188 sicut patet in phreneticis, et in aliis huiusmodi. Sicut igitur hoc
|
|
|
5189 fit per naturalem commotionem humorum; et quandoque etiam per
|
|
|
5190 voluntatem hominis, qui voluntarie imaginatur quod prius senserat,
|
|
|
5191 ita etiam hoc potest fieri virtute Angeli boni vel mali, quandoque
|
|
|
5192 quidem cum alienatione a corporeis sensibus, quandoque autem absque
|
|
|
5193 tali alienatione.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p8">
|
|
|
5194 <b>Reply to Objection 1:</b> The first principle of the imagination is from the sense in act. For we cannot imagine what we have never perceived by the
|
|
|
5195 senses, either wholly or partly; as a man born blind cannot imagine color. Sometimes, however, the imagination is informed
|
|
|
5196 in such a way that the act of the imaginative movement arises from the impressions preserved within.
|
|
|
5197 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 ad 1"><a name="33081" shape="rect"><span class="ref">[33081] Iª q. 111 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
5198 dicendum quod primum principium phantasiae est a sensu secundum
|
|
|
5199 actum, non enim possumus imaginari quae nullo modo sensimus, vel
|
|
|
5200 secundum totum vel secundum partem; sicut caecus natus non potest
|
|
|
5201 imaginari colorem. Sed aliquando imaginatio informatur, ut actus
|
|
|
5202 phantastici motus consurgat, ab impressionibus interius
|
|
|
5203 conservatis, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p9">
|
|
|
5204 <b>Reply to Objection 2:</b> An angel changes the imagination, not indeed by the impression of an imaginative form in no way previously received from
|
|
|
5205 the senses (for he cannot make a man born blind imagine color), but by local movement of the spirits and humors, as above
|
|
|
5206 explained.
|
|
|
5207 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 ad 2"><a name="33082" shape="rect"><span class="ref">[33082] Iª q. 111 a. 3 ad 2</span></a> Ad secundum
|
|
|
5208 dicendum quod Angelus transmutat imaginationem, non quidem
|
|
|
5209 imprimendo aliquam formam imaginariam nullo modo per sensum prius
|
|
|
5210 acceptam (non enim posset facere quod caecus imaginaretur colores),
|
|
|
5211 sed hoc facit per motum localem spirituum et humorum, ut dictum
|
|
|
5212 est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p10">
|
|
|
5213 <b>Reply to Objection 3:</b> The commingling of the angelic spirit with the human imagination is not a mingling of essences, but by reason of an effect
|
|
|
5214 which he produces in the imagination in the way above stated; so that he shows man what he [the angel] knows, but not in the
|
|
|
5215 way he knows.
|
|
|
5216 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 ad 3"><a name="33083" shape="rect"><span class="ref">[33083] Iª q. 111 a. 3 ad 3</span></a> Ad tertium
|
|
|
5217 dicendum quod commixtio illa spiritus angelici ad imaginationem
|
|
|
5218 humanam, non est per essentiam, sed per effectum quem praedicto
|
|
|
5219 modo in imaginatione facit; cui demonstrat quae ipse novit, non
|
|
|
5220 tamen eo modo quo ipse novit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A3-p11">
|
|
|
5221 <b>Reply to Objection 4:</b> An angel causing an imaginative vision, sometimes enlightens the intellect at the same time, so that it knows what these
|
|
|
5222 images signify; and then there is not deception. But sometimes by the angelic operation the similitudes of things only appear
|
|
|
5223 in the imagination; but neither then is deception caused by the angel, but by the defect in the intellect to whom such things
|
|
|
5224 appear. Thus neither was Christ a cause of deception when He spoke many things to
|
|
|
5225 the people in parables, which He did not explain to them.
|
|
|
5226 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 3 ad 4"><a name="33084" shape="rect"><span class="ref">[33084] Iª q. 111 a. 3 ad 4</span></a> Ad quartum
|
|
|
5227 dicendum quod Angelus causans aliquam imaginariam visionem,
|
|
|
5228 quandoque quidem simul intellectum illuminat, ut cognoscat quid per
|
|
|
5229 huiusmodi similitudines significetur, et tunc nulla est deceptio.
|
|
|
5230 Quandoque vero per operationem Angeli solummodo similitudines rerum
|
|
|
5231 apparent in imaginatione, nec tamen tunc causatur deceptio ab
|
|
|
5232 Angelo, sed ex defectu intellectus eius cui talia apparent. Sicut
|
|
|
5233 nec Christus fuit causa deceptionis in hoc quod multa turbis in
|
|
|
5234 parabolis proposuit, quae non exposuit eis.</p></div></div></div><div id="FP_Q111_A4" class="div4"><h4 id="FP_Q111_A4-p0.1">Q. 111. A. 4. Whether an angel can change the human senses?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A4-p2">
|
|
|
5235 <b>Objection 1:</b> It seems that an angel cannot change the human senses. For the sensitive operation is a vital operation. But such an operation
|
|
|
5236 does not come from an extrinsic principle. Therefore the sensitive operation cannot be caused by an angel.
|
|
|
5237 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 4 arg. 1"><a name="33085" shape="rect"><span class="ref">[33085] Iª q. 111 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
5238 proceditur. Videtur quod Angelus non possit immutare sensum
|
|
|
5239 humanum. Operatio enim sensitiva est operatio vitae. Huiusmodi
|
|
|
5240 autem operatio non est a principio extrinseco. Non ergo operatio
|
|
|
5241 sensitiva potest causari ab Angelo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A4-p3">
|
|
|
5242 <b>Objection 2:</b> Further, the sensitive operation is nobler than the nutritive. But the angel cannot change the nutritive power, nor other
|
|
|
5243 natural forms. Therefore neither can he change the sensitive power.
|
|
|
5244 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 4 arg. 2"><a name="33086" shape="rect"><span class="ref">[33086] Iª q. 111 a. 4 arg. 2</span></a> Praeterea,
|
|
|
5245 virtus sensitiva est nobilior quam nutritiva. Sed Angelus, ut
|
|
|
5246 videtur, non potest mutare virtutem nutritivam; sicut nec alias
|
|
|
5247 formas naturales. Ergo neque virtutem sensitivam immutare
|
|
|
5248 potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A4-p4">
|
|
|
5249 <b>Objection 3:</b> Further, the senses are naturally moved by the sensible objects. But an angel cannot change the order of nature (
|
|
|
5250 <a href="FP_x.html#FP_Q110_A4" id="FP_Q111_A4-p4.1" shape="rect">Q[110], A[4]</a>). Therefore an angel cannot change the senses; but these are changed always by the sensible object.
|
|
|
5251 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 4 arg. 3"><a name="33087" shape="rect"><span class="ref">[33087] Iª q. 111 a. 4 arg. 3</span></a> Praeterea,
|
|
|
5252 sensus naturaliter movetur a sensibili. Sed Angelus non potest
|
|
|
5253 immutare naturae ordinem, ut supra dictum est. Ergo Angelus non
|
|
|
5254 potest immutare sensum, sed semper sensus a sensibili
|
|
|
5255 immutatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A4-p5">
|
|
|
5256 <b>On the contrary,</b> The angels who overturned Sodom, "struck the people of Sodom with blindness or {aorasia}, so that they could not find the
|
|
|
5257 door" (
|
|
|
5258 <a class="scripRef" id="FP_Q111_A4-p5.1" href="./asv.html#Gen.19.11" target="asv">Gn. 19:11</a>). [*It is worth noting that these are the only two passages in the Greek version where the word {aorasia} appears. It expresses,
|
|
|
5259 in fact, the effect produced on the people of Sodom---namely, dazzling (French version, "eblouissement"), which the Latin
|
|
|
5260 "caecitas" (blindness) does not necessarily
|
|
|
5261 imply.] The same is recorded of the Syrians whom Eliseus led into Samaria (
|
|
|
5262 <a class="scripRef" id="FP_Q111_A4-p5.2" href="./asv.html#." target="asv">4 Kings 6:18</a>).
|
|
|
5263 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 4 s. c."><a name="33088" shape="rect"><span class="ref">[33088] Iª q. 111 a. 4 s. c.</span></a> Sed contra est
|
|
|
5264 quod Angeli qui subverterunt Sodomam, <i>percusserunt Sodomitas
|
|
|
5265 caecitate (vel aorasia), ut ostium domus invenire non possent</i>,
|
|
|
5266 ut dicitur Gen. XIX. Et simile legitur IV Reg. VI, de Syris quos
|
|
|
5267 Elisaeus duxit in Samariam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A4-p6">
|
|
|
5268 <b>I answer that,</b> The senses may be changed in a twofold manner; from without, as when affected by the sensible object: and from within, for
|
|
|
5269 we see that the senses are changed when the spirits and humors are disturbed; as for example, a sick man's tongue, charged
|
|
|
5270 with choleric humor, tastes everything as bitter, and the like with the other senses. Now an angel, by his natural power,
|
|
|
5271 can work a change in the senses both ways. For an angel can offer the senses a sensible object
|
|
|
5272 from without, formed by nature or by the angel himself, as when he assumes a body, as we have said above (
|
|
|
5273 <a href="FP_vii.html#FP_Q51_A2" id="FP_Q111_A4-p6.1" shape="rect">Q[51], A[2]</a>). Likewise he can move the spirits and humors from within, as above remarked, whereby the senses are changed in various ways.
|
|
|
5274 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 4 co."><a name="33089" shape="rect"><span class="ref">[33089] Iª q. 111 a. 4 co.</span></a> Respondeo dicendum
|
|
|
5275 quod sensus immutatur dupliciter. Uno modo, ab exteriori; sicut cum
|
|
|
5276 mutatur a sensibili. Alio modo, ab interiori, videmus enim quod,
|
|
|
5277 perturbatis spiritibus et humoribus immutatur sensus; lingua enim
|
|
|
5278 infirmi, quia plena est cholerico humore, omnia sentit ut amara; et
|
|
|
5279 simile contingit in aliis sensibus. Utroque autem modo Angelus
|
|
|
5280 potest immutare sensum hominis sua naturali virtute. Potest enim
|
|
|
5281 Angelus opponere exterius sensui sensibile aliquod, vel a natura
|
|
|
5282 formatum, vel aliquod de novo formando; sicut facit dum corpus
|
|
|
5283 assumit, ut supra dictum est. Similiter etiam potest interius
|
|
|
5284 commovere spiritus et humores, ut supra dictum est, ex quibus
|
|
|
5285 sensus diversimode immutentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A4-p7">
|
|
|
5286 <b>Reply to Objection 1:</b> The principle of the sensitive operation cannot be without the interior principle which is the sensitive power; but this
|
|
|
5287 interior principle can be moved in many ways by the exterior principle, as above explained.
|
|
|
5288 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 4 ad 1"><a name="33090" shape="rect"><span class="ref">[33090] Iª q. 111 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
5289 dicendum quod principium sensitivae operationis non potest esse
|
|
|
5290 absque principio interiori, quod est potentia sensitiva, sed illud
|
|
|
5291 interius principium potest multipliciter ab exteriori principio
|
|
|
5292 commoveri, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A4-p8">
|
|
|
5293 <b>Reply to Objection 2:</b> By the interior movement of the spirits and humors an angel can do something towards changing the act of the nutritive power,
|
|
|
5294 and also of the appetitive and sensitive power, and of any other power using a corporeal organ.
|
|
|
5295 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 4 ad 2"><a name="33091" shape="rect"><span class="ref">[33091] Iª q. 111 a. 4 ad 2</span></a> Ad secundum
|
|
|
5296 dicendum quod etiam per commotionem interiorem spirituum et
|
|
|
5297 humorum, potest Angelus aliquid operari ad immutandum actum
|
|
|
5298 potentiae nutritivae. Et similiter potentiae appetitivae, et
|
|
|
5299 sensitivae, et cuiuscumque potentiae corporali organo utentis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q111_A4-p9">
|
|
|
5300 <b>Reply to Objection 3:</b> An angel can do nothing outside the entire order of creatures; but he can outside some particular order of nature, since
|
|
|
5301 he is not subject to that order; thus in some special way an angel can work a change in the senses outside the common mode
|
|
|
5302 of nature.
|
|
|
5303 </p></div><div class="lat"><p class="latin" title="I q. 111 a. 4 ad 3"><a name="33092" shape="rect"><span class="ref">[33092] Iª q. 111 a. 4 ad 3</span></a> Ad tertium
|
|
|
5304 dicendum quod praeter ordinem totius creaturae Angelus facere non
|
|
|
5305 potest, sed praeter ordinem alicuius particularis naturae facere
|
|
|
5306 potest, cum tali ordini non subdatur. Et sic quodam singulari modo
|
|
|
5307 potest sensum immutare, praeter modum communem.</p></div></div></div></div>
|
|
|
5308 <div id="FP_Q112" class="div3">
|
|
|
5309 <h3 id="FP_Q112-p0.1">Q. 112. THE MISSION OF THE ANGELS (FOUR ARTICLES)</h3>
|
|
|
5310 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
5311 <p id="FP_Q112-p2"> We next consider the mission of the angels. Under this head arise four points of inquiry:</p><p id="FP_Q112-p3"><a href="#FP_Q112_A1"> (1) Whether any angels are sent on works of ministry?</a></p><p id="FP_Q112-p4"><a href="#FP_Q112_A2"> (2) Whether all are sent?</a></p><p id="FP_Q112-p5"><a href="#FP_Q112_A3"> (3) Whether those who are sent, assist?</a></p><p id="FP_Q112-p6"><a href="#FP_Q112_A4"> (4) From what orders they are sent.</a></p>
|
|
|
5312 </div></div><div class="lat"><p class="latin" title="I q. 112 pr."><a name="33093" shape="rect"><span class="ref">[33093]
|
|
|
5313 Iª q. 112 pr.</span></a> Deinde considerandum est de missione
|
|
|
5314 Angelorum. Et circa hoc quaeruntur quatuor. Primo, utrum aliqui
|
|
|
5315 Angeli mittantur in ministerium. Secundo, utrum omnes mittantur.
|
|
|
5316 Tertio, utrum illi qui mittuntur, assistant. Quarto, de quibus
|
|
|
5317 ordinibus mittantur.</p></div></div></div>
|
|
|
5318 <div id="FP_Q112_A1" class="div4"><h4 id="FP_Q112_A1-p0.1">Q. 112. A. 1. Whether the angels are sent on works of ministry?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A1-p2">
|
|
|
5319 <b>Objection 1:</b> It would seem that the angels are not sent on works of ministry. For every mission is to some determinate place. But intellectual
|
|
|
5320 actions do not determine a place, for intellect abstracts from the "here" and "now." Since therefore the angelic actions are
|
|
|
5321 intellectual, it appears that the angels are not sent to perform their own actions.
|
|
|
5322 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 1 arg. 1"><a name="33094" shape="rect"><span class="ref">[33094] Iª q. 112 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
5323 proceditur. Videtur quod Angeli in ministerium non mittantur. Omnis
|
|
|
5324 enim missio est ad aliquem determinatum locum. Sed actiones
|
|
|
5325 intellectuales non determinant aliquem locum, quia intellectus
|
|
|
5326 abstrahit ab hic et nunc. Cum igitur actiones angelicae sint
|
|
|
5327 intellectuales, videtur quod Angeli ad suas actiones agendas non
|
|
|
5328 mittantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A1-p3">
|
|
|
5329 <b>Objection 2:</b> Further, the empyrean heaven is the place that beseems the angelic dignity. Therefore if they are sent to us in ministry,
|
|
|
5330 it seems that something of their dignity would be lost; which is unseemly.
|
|
|
5331 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 1 arg. 2"><a name="33095" shape="rect"><span class="ref">[33095] Iª q. 112 a. 1 arg. 2</span></a> Praeterea,
|
|
|
5332 caelum Empyreum est locus pertinens ad dignitatem Angelorum. Si
|
|
|
5333 igitur ad nos mittantur in ministerium, videtur quod eorum
|
|
|
5334 dignitati aliquid depereat. Quod est inconveniens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A1-p4">
|
|
|
5335 <b>Objection 3:</b> Further, external occupation hinders the contemplation of wisdom; hence it is said: "He that is less in action, shall receive
|
|
|
5336 wisdom" (
|
|
|
5337 <a class="scripRef" id="FP_Q112_A1-p4.1" href="./asv.html#Sir.38.25" target="asv">Ecclus. 38:25</a>). So if some angels are sent on external ministrations, they would seemingly be hindered from contemplation. But the whole
|
|
|
5338 of their beatitude consists in the contemplation of God. So if they were sent, their beatitude would be lessened; which is
|
|
|
5339 unfitting.
|
|
|
5340 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 1 arg. 3"><a name="33096" shape="rect"><span class="ref">[33096] Iª q. 112 a. 1 arg. 3</span></a> Praeterea,
|
|
|
5341 exterior occupatio impedit sapientiae contemplationem, unde dicitur
|
|
|
5342 Eccli. XXXVIII, <i>qui minoratur actu, percipiet sapientiam</i>. Si
|
|
|
5343 igitur Angeli aliqui mittuntur ad exteriora ministeria, videtur
|
|
|
5344 quod retardentur a contemplatione. Sed tota eorum beatitudo in
|
|
|
5345 contemplatione Dei consistit. Si ergo mitterentur, eorum beatitudo
|
|
|
5346 minueretur. Quod est inconveniens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A1-p5">
|
|
|
5347 <b>Objection 4:</b> Further, to minister is the part of an inferior; hence it is written (
|
|
|
5348 <a class="scripRef" id="FP_Q112_A1-p5.1" href="./asv.html#Luke.22.27" target="asv">Lk. 22:27</a>): "Which is the greater, he that sitteth at table, or he that serveth? is not he that sitteth at table?" But the angels are
|
|
|
5349 naturally greater than we are. Therefore they are not sent to administer to us.
|
|
|
5350 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 1 arg. 4"><a name="33097" shape="rect"><span class="ref">[33097] Iª q. 112 a. 1 arg. 4</span></a> Praeterea,
|
|
|
5351 ministrare est inferioris, unde dicitur Lucae XXII, <i>quis maior
|
|
|
5352 est, qui recumbit, an ille qui ministrat? Nonne qui recumbit?</i>
|
|
|
5353 Sed Angeli sunt maiores nobis ordine naturae. Ergo non mittuntur in
|
|
|
5354 ministerium nostrum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A1-p6">
|
|
|
5355 <b>On the contrary,</b> It is written (
|
|
|
5356 <a class="scripRef" id="FP_Q112_A1-p6.1" href="./asv.html#Exod.23.20" target="asv">Ex. 23:20</a>): "Behold I will send My angels who shall go before thee."
|
|
|
5357 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 1 s. c."><a name="33098" shape="rect"><span class="ref">[33098] Iª q. 112 a. 1 s. c.</span></a> Sed contra est
|
|
|
5358 quod dicitur Exod. XXIII, <i>ecce ego mittam Angelum meum, qui
|
|
|
5359 praecedat te</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q112_A1-p7">
|
|
|
5360 <b>I answer that,</b> From what has been said above (
|
|
|
5361 <a href="FP_x.html#FP_Q108_A6" id="FP_Q112_A1-p7.1" shape="rect">Q[108], A[6]</a>), it may be shown that some angels are sent in ministry by God. For, as we have already stated (
|
|
|
5362 <a href="FP_iii.html#FP_Q43_A1" id="FP_Q112_A1-p7.2" shape="rect">Q[43], A[1]</a>), in treating of the mission of the Divine Persons, he is said to be sent who in any way proceeds from another so as to begin
|
|
|
5363 to be where he was not, or to be in another way, where he already was. Thus the Son, or the Holy Ghost is said to be sent
|
|
|
5364 as
|
|
|
5365 proceeding from the Father by origin; and begins to be in a new way, by grace or by the nature assumed, where He was before
|
|
|
5366 by the presence of His Godhead; for it belongs to God to be present everywhere, because, since He is the universal agent,
|
|
|
5367 His power reaches to all being, and hence He exists in all things (
|
|
|
5368 <a href="FP_ii.html#FP_Q8_A1" id="FP_Q112_A1-p7.3" shape="rect">Q[8], A[1]</a>). An angel's power, however, as a particular agent, does not reach to the whole universe, but reaches to one thing in such
|
|
|
5369 a way as not to reach
|
|
|
5370 another; and so he is "here" in such a manner as not to be "there." But it is clear from what was above stated (
|
|
|
5371 <a href="FP_x.html#FP_Q110_A1" id="FP_Q112_A1-p7.4" shape="rect">Q[110], A[1]</a>), that the corporeal creature is governed by the angels. Hence, whenever an angel has to perform any work concerning a corporeal
|
|
|
5372 creature, the angel applies himself anew to that body by his power; and in that way begins to be there afresh. Now all this
|
|
|
5373 takes place by Divine command. Hence it follows that an angel is sent by God.
|
|
|
5374 </p><p id="FP_Q112_A1-p8"> Yet the action performed by the angel who is sent, proceeds from God as from its first principle, at Whose nod and by Whose
|
|
|
5375 authority the angels work; and is reduced to God as to its last end. Now this is what is meant by a minister: for a minister
|
|
|
5376 is an intelligent instrument; while an instrument is moved by another, and its action is ordered to another. Hence angels'
|
|
|
5377 actions are called 'ministries'; and for this reason they are said to be sent in ministry.
|
|
|
5378 </p></div></div><div class="lat"><p class="latin" title="I q. 112 a. 1 co."><a name="33099" shape="rect"><span class="ref">[33099] Iª q. 112 a. 1 co.</span></a> Respondeo dicendum
|
|
|
5379 quod ex supra dictis manifestum esse potest quod aliqui Angeli in
|
|
|
5380 ministerium mittuntur a Deo. Ut enim supra dictum est, cum de
|
|
|
5381 missione divinarum personarum ageretur, ille mitti dicitur, qui
|
|
|
5382 aliquo modo ab alio procedit, ut incipiat esse ubi prius non erat,
|
|
|
5383 vel ubi prius erat, per alium modum. Filius enim aut spiritus
|
|
|
5384 sanctus mitti dicitur, ut a patre procedens per originem; et
|
|
|
5385 incipit esse novo modo, idest per gratiam vel per naturam
|
|
|
5386 assumptam, ubi prius erat per deitatis praesentiam. Dei enim
|
|
|
5387 proprium est ubique esse, quia cum sit universale agens, eius
|
|
|
5388 virtus attingit omnia entia; unde est in omnibus rebus, ut supra
|
|
|
5389 dictum est. Virtus autem Angeli, cum sit particulare agens, non
|
|
|
5390 attingit totum universum; sed sic attingit unum, quod non attingit
|
|
|
5391 aliud. Et ideo ita est hic, quod non alibi. Manifestum est autem
|
|
|
5392 per supra dicta, quod creatura corporalis per Angelos
|
|
|
5393 administratur. Cum igitur aliquid est fiendum per aliquem Angelum
|
|
|
5394 circa aliquam creaturam corpoream, de novo applicatur Angelus illi
|
|
|
5395 corpori sua virtute; et sic Angelus de novo incipit ibi esse. Et
|
|
|
5396 hoc totum procedit ex imperio divino. Unde sequitur, secundum
|
|
|
5397 praemissa, quod Angelus a Deo mittatur. Sed actio quam Angelus
|
|
|
5398 missus exercet, procedit a Deo sicut a primo principio, cuius nutu
|
|
|
5399 et auctoritate Angeli operantur; et in Deum reducitur sicut in
|
|
|
5400 ultimum finem. Et hoc facit rationem ministri, nam minister est
|
|
|
5401 sicut instrumentum intelligens; instrumentum autem ab alio movetur,
|
|
|
5402 et eius actio ad aliud ordinatur. Unde actiones Angelorum
|
|
|
5403 ministeria vocantur; et propter hoc dicuntur in ministerium
|
|
|
5404 mitti.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A1-p9">
|
|
|
5405 <b>Reply to Objection 1:</b> An operation can be intellectual in two ways. In one way, as dwelling in the intellect itself, as contemplation; such an
|
|
|
5406 operation does not demand to occupy a place; indeed, as Augustine says (De Trin. iv, 20): "Even we ourselves as mentally tasting
|
|
|
5407 something eternal, are not in this world." In another sense an action is said to be intellectual because it is regulated and
|
|
|
5408 commanded by some intellect; in that sense the intellectual operations evidently
|
|
|
5409 have sometimes a determinate place.
|
|
|
5410 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 1 ad 1"><a name="33100" shape="rect"><span class="ref">[33100] Iª q. 112 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
5411 dicendum quod aliqua operatio dupliciter dicitur intellectualis.
|
|
|
5412 Uno modo, quasi in ipso intellectu consistens, ut contemplatio. Et
|
|
|
5413 talis operatio non determinat sibi locum, immo, ut Augustinus dicit
|
|
|
5414 IV de Trin., <i>etiam nos, secundum quod aliquid aeternum mente
|
|
|
5415 sapimus, non in hoc mundo sumus</i>. Alio modo dicitur aliqua actio
|
|
|
5416 intellectualis, quia est ab aliquo intellectu regulata et imperata.
|
|
|
5417 Et sic manifestum est quod operationes intellectuales interdum
|
|
|
5418 determinant sibi loca.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A1-p10">
|
|
|
5419 <b>Reply to Objection 2:</b> The empyrean heaven belongs to the angelic dignity by way of congruity; forasmuch as it is congruous that the higher body
|
|
|
5420 should be attributed to that nature which occupies a rank above bodies. Yet an angel does not derive his dignity from the
|
|
|
5421 empyrean heaven; so when he is not actually in the empyrean heaven, nothing of his dignity is lost, as neither does a king
|
|
|
5422 lessen his dignity when not actually sitting on his regal throne, which suits his
|
|
|
5423 dignity.
|
|
|
5424 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 1 ad 2"><a name="33101" shape="rect"><span class="ref">[33101] Iª q. 112 a. 1 ad 2</span></a> Ad secundum
|
|
|
5425 dicendum quod caelum Empyreum pertinet ad dignitatem Angeli
|
|
|
5426 secundum congruentiam quandam, quia congruum est ut supremum
|
|
|
5427 corporum naturae quae est supra omnia corpora, attribuatur. Non
|
|
|
5428 tamen Angelus aliquid dignitatis accipit a caelo Empyreo. Et ideo
|
|
|
5429 quando actu non est in caelo Empyreo, nihil eius dignitati
|
|
|
5430 subtrahitur, sicut nec regi, quando non actu sedet in regali solio,
|
|
|
5431 quod congruit eius dignitati.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A1-p11">
|
|
|
5432 <b>Reply to Objection 3:</b> In ourselves the purity of contemplation is obscured by exterior occupation; because we give ourselves to action through
|
|
|
5433 the sensitive faculties, the action of which when intense impedes the action of the intellectual powers. An angel, on the
|
|
|
5434 contrary, regulates his exterior actions by intellectual operation alone. Hence it follows that his external occupations in
|
|
|
5435 no respect impede his contemplation; because given two actions, one of which is the rule
|
|
|
5436 and the reason of the other, one does not hinder but helps the other. Wherefore Gregory says (Moral. ii) that "the angels
|
|
|
5437 do not go abroad in such a manner as to lose the delights of inward contemplation."
|
|
|
5438 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 1 ad 3"><a name="33102" shape="rect"><span class="ref">[33102] Iª q. 112 a. 1 ad 3</span></a> Ad tertium
|
|
|
5439 dicendum quod in nobis exterior occupatio puritatem contemplationis
|
|
|
5440 impedit, quia actioni insistimus secundum sensitivas vires, quarum
|
|
|
5441 actiones cum intenduntur, retardantur actiones intellectivae
|
|
|
5442 virtutis. Sed Angelus per solam intellectualem operationem regulat
|
|
|
5443 suas actiones exteriores. Unde actiones exteriores in nullo
|
|
|
5444 impediunt eius contemplationem, quia duarum actionum quarum una est
|
|
|
5445 regula et ratio alterius, una non impedit, sed iuvat aliam. Unde
|
|
|
5446 Gregorius dicit, in II Moral., quod <i>Angeli non sic foris exeunt,
|
|
|
5447 ut internae contemplationis gaudiis priventur</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A1-p12">
|
|
|
5448 <b>Reply to Objection 4:</b> In their external actions the angels chiefly minister to God, and secondarily to us; not because we are superior to them,
|
|
|
5449 absolutely speaking, but because, since every man or angel by cleaving to God is made one spirit with God, he is thereby superior
|
|
|
5450 to every creature. Hence the Apostle says (
|
|
|
5451 <a class="scripRef" id="FP_Q112_A1-p12.1" href="./asv.html#Phil.2.3" target="asv">Phil. 2:3</a>): "Esteeming others better than themselves."
|
|
|
5452 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 1 ad 4"><a name="33103" shape="rect"><span class="ref">[33103] Iª q. 112 a. 1 ad 4</span></a> Ad quartum
|
|
|
5453 dicendum quod Angeli in suis actionibus exterioribus ministrant
|
|
|
5454 principaliter Deo, et secundario nobis. Non quia nos sumus
|
|
|
5455 superiores eis, simpliciter loquendo, sed quilibet homo vel
|
|
|
5456 Angelus, inquantum adhaerendo Deo fit unus spiritus cum Deo, est
|
|
|
5457 superior omni creatura. Unde apostolus, ad Philipp. II, dicit,
|
|
|
5458 <i>superiores sibi invicem arbitrantes</i>.</p></div></div></div><div id="FP_Q112_A2" class="div4"><h4 id="FP_Q112_A2-p0.1">Q. 112. A. 2. Whether all the angels are sent in ministry?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p2">
|
|
|
5459 <b>Objection 1:</b> It would seem that all the angels are sent in ministry. For the Apostle says (
|
|
|
5460 <a class="scripRef" id="FP_Q112_A2-p2.1" href="./asv.html#Heb.1.14" target="asv">Heb. 1:14</a>): "All are ministering spirits, sent to minister" [Vulg. 'Are they not all . . . ?'].
|
|
|
5461 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 arg. 1"><a name="33104" shape="rect"><span class="ref">[33104] Iª q. 112 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
5462 proceditur. Videtur quod omnes Angeli in ministerium mittantur.
|
|
|
5463 Dicit enim apostolus, ad Heb. I, <i>omnes sunt administratorii
|
|
|
5464 spiritus, in ministerium missi</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p3">
|
|
|
5465 <b>Objection 2:</b> Further, among the orders, the highest is that of the Seraphim, as stated above (
|
|
|
5466 <a href="FP_x.html#FP_Q108_A6" id="FP_Q112_A2-p3.1" shape="rect">Q[108], A[6]</a>). But a Seraph was sent to purify the lips of the prophet (
|
|
|
5467 <a class="scripRef" id="FP_Q112_A2-p3.2" href="./asv.html#Isa.6.6" target="asv">Is. 6:6,7</a>). Therefore much more are the inferior orders sent.
|
|
|
5468 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 arg. 2"><a name="33105" shape="rect"><span class="ref">[33105] Iª q. 112 a. 2 arg. 2</span></a> Praeterea,
|
|
|
5469 inter ordines supremus est ordo Seraphim, ut ex supra dictis patet.
|
|
|
5470 Sed Seraphim est missus ad purgandum labia prophetae, ut habetur
|
|
|
5471 Isaiae VI. Ergo multo magis inferiores Angeli mittuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p4">
|
|
|
5472 <b>Objection 3:</b> Further, the Divine Persons infinitely excel all the angelic orders. But the Divine Persons are sent. Therefore much more
|
|
|
5473 are even the highest angels sent.
|
|
|
5474 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 arg. 3"><a name="33106" shape="rect"><span class="ref">[33106] Iª q. 112 a. 2 arg. 3</span></a> Praeterea,
|
|
|
5475 divinae personae in infinitum excedunt omnes ordines Angelorum. Sed
|
|
|
5476 divinae personae mittuntur, ut supra dictum est. Ergo multo magis
|
|
|
5477 quicumque supremi Angeli.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p5">
|
|
|
5478 <b>Objection 4:</b> Further, if the superior angels are not sent to the external ministries, this can only be because the superior angels execute
|
|
|
5479 the Divine ministries by means of the inferior angels. But as all the angels are unequal, as stated above (
|
|
|
5480 <a href="FP_vii.html#FP_Q50_A4" id="FP_Q112_A2-p5.1" shape="rect">Q[50], A[4]</a>), each angel has an angel inferior to himself except the last one. Therefore only the last angel would be sent in ministry;
|
|
|
5481 which contradicts the words, "Thousands of thousands ministered to
|
|
|
5482 Him" (
|
|
|
5483 <a class="scripRef" id="FP_Q112_A2-p5.2" href="./asv.html#Dan.7.10" target="asv">Dan. 7:10</a>).
|
|
|
5484 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 arg. 4"><a name="33107" shape="rect"><span class="ref">[33107] Iª q. 112 a. 2 arg. 4</span></a> Praeterea, si
|
|
|
5485 superiores Angeli non mittuntur ad exterius ministerium, hoc non
|
|
|
5486 est nisi quia superiores Angeli exequuntur divina ministeria per
|
|
|
5487 inferiores. Sed cum omnes Angeli sint inaequales, ut supra dictum
|
|
|
5488 est, quilibet Angelus habet inferiorem Angelum, praeter ultimum.
|
|
|
5489 Ergo unus Angelus solus ministraret in ministerium missus. Quod est
|
|
|
5490 contra id quod dicitur Daniel VII, <i>millia millium ministrabant
|
|
|
5491 ei</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p6">
|
|
|
5492 <b>On the contrary,</b> Gregory says (Hom. xxxiv in Evang.), quoting the statement of Dionysius (Coel. Hier. xiii), that "the higher ranks fulfil
|
|
|
5493 no exterior service."
|
|
|
5494 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 s. c."><a name="33108" shape="rect"><span class="ref">[33108] Iª q. 112 a. 2 s. c.</span></a> Sed contra est
|
|
|
5495 quod Gregorius dicit, referens sententiam Dionysii, <i>superiora
|
|
|
5496 agmina usum exterioris ministerii nequaquam habent</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p7">
|
|
|
5497 <b>I answer that,</b> As appears from what has been said above (
|
|
|
5498 <a href="FP_x.html#FP_Q106_A3" id="FP_Q112_A2-p7.1" shape="rect">Q[106], A[3]</a>;
|
|
|
5499 <a href="FP_x.html#FP_Q110_A1" id="FP_Q112_A2-p7.2" shape="rect">Q[110], A[1]</a>), the order of Divine Providence has so disposed not only among the angels, but also in the whole universe, that inferior
|
|
|
5500 things are administered by the superior. But the Divine dispensation, however, this order is sometimes departed from as regards
|
|
|
5501 corporeal things, for the sake of a higher order, that is, according as it is suitable for
|
|
|
5502 the manifestation of grace. That the man born blind was enlightened, that Lazarus was raised from the dead, was accomplished
|
|
|
5503 immediately by God without the action of the heavenly bodies. Moreover both good and bad angels can work some effect in these
|
|
|
5504 bodies independently of the heavenly bodies, by the condensation of the clouds to rain, and by producing some such effects.
|
|
|
5505 Nor can anyone doubt that God can immediately reveal things to men without the help of the angels, and the superior angels
|
|
|
5506 without the inferior. From this standpoint some have said that according to the general law the superior angels are not sent,
|
|
|
5507 but only the inferior; yet that sometimes, by Divine dispensation, the superior angels also are sent.
|
|
|
5508 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 co."><a name="33109" shape="rect"><span class="ref">[33109] Iª q. 112 a. 2 co.</span></a> Respondeo dicendum
|
|
|
5509 quod, sicut ex supra dictis patet, hoc habet ordo divinae
|
|
|
5510 providentiae, non solum in Angelis, sed etiam in toto universo,
|
|
|
5511 quod inferiora per superiora administrantur, sed ab hoc ordine in
|
|
|
5512 rebus corporalibus aliquando ex divina dispensatione receditur,
|
|
|
5513 propter altiorem ordinem, secundum scilicet quod expedit ad gratiae
|
|
|
5514 manifestationem. Quod enim caecus natus fuit illuminatus, quod
|
|
|
5515 Lazarus fuit suscitatus, immediate a Deo factum est, absque aliqua
|
|
|
5516 actione caelestium corporum. Sed et Angeli boni et mali possunt
|
|
|
5517 aliquid in istis corporibus operari praeter actionem caelestium
|
|
|
5518 corporum, condensando nubes in pluvias, et aliqua huiusmodi
|
|
|
5519 faciendo. Neque alicui debet esse dubium quin Deus immediate
|
|
|
5520 hominibus aliqua revelare posset, non mediantibus Angelis; et
|
|
|
5521 superiores Angeli, non mediantibus inferioribus. Et secundum hanc
|
|
|
5522 considerationem, quidam dixerunt quod, secundum communem legem,
|
|
|
5523 superiores non mittuntur, sed inferiores tantum; sed ex aliqua
|
|
|
5524 dispensatione divina, interdum etiam superiores mittuntur. Sed hoc
|
|
|
5525 non videtur rationabile. Quia ordo angelicus attenditur secundum
|
|
|
5526 dona gratiarum. Ordo autem gratiae non habet alium superiorem
|
|
|
5527 ordinem, propter quem praetermitti debeat, sicut praetermittitur
|
|
|
5528 ordo naturae propter ordinem gratiae. Considerandum est etiam quod
|
|
|
5529 ordo naturae in operationibus miraculorum praetermittitur, propter
|
|
|
5530 fidei confirmationem. Ad quam nihil valeret, si praetermitteretur
|
|
|
5531 ordo angelicus, quia hoc a nobis percipi non posset. Nihil etiam
|
|
|
5532 est ita magnum in ministeriis divinis, quod per inferiores ordines
|
|
|
5533 exerceri non possit. Unde Gregorius dicit quod <i>qui summa
|
|
|
5534 annuntiant, Archangeli vocantur. Hinc est quod ad virginem Mariam
|
|
|
5535 Gabriel Archangelus mittitur</i>. Quod tamen fuit summum inter
|
|
|
5536 omnia divina ministeria, ut ibidem subditur. Et ideo simpliciter
|
|
|
5537 dicendum est, cum Dionysio, quod superiores Angeli nunquam ad
|
|
|
5538 exterius ministerium mittuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p8"> It may also be said that the Apostle wishes to prove that Christ is greater than the angels who were chosen as the messengers
|
|
|
5539 of the law; in order that He might show the excellence of the new over the old law. Hence there is no need to apply this to
|
|
|
5540 any other angels besides those who were sent to give the law.
|
|
|
5541 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 ad 1"><a name="33110" shape="rect"><span class="ref">[33110] Iª q. 112 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
5542 dicendum quod, sicut in missionibus divinarum personarum aliqua est
|
|
|
5543 visibilis, quae attenditur secundum creaturam corpoream; aliqua
|
|
|
5544 invisibilis, quae fit secundum spiritualem effectum, ita in
|
|
|
5545 missionibus Angelorum aliqua dicitur exterior, quae scilicet est ad
|
|
|
5546 aliquod ministerium circa corporalia exhibendum, et secundum hanc
|
|
|
5547 missionem non omnes mittuntur; alia est interior, secundum
|
|
|
5548 intellectuales effectus, prout scilicet unus Angelus illuminat
|
|
|
5549 alium, et sic omnes Angeli mittuntur. Vel aliter dicendum quod
|
|
|
5550 apostolus inducit illud ad probandum quod Christus sit maior
|
|
|
5551 Angelis per quos data est lex; ut sic ostendat excellentiam novae
|
|
|
5552 legis ad veterem. Unde non oportet quod intelligatur nisi de
|
|
|
5553 Angelis ministerii, per quos data est lex.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p9">
|
|
|
5554 <b>Reply to Objection 2:</b> According to Dionysius (Coel. Hier. xiii), the angel who was sent to purify the prophet's lips was one of the inferior order;
|
|
|
5555 but was called a "Seraph," that is, "kindling " in an equivocal sense, because he came to "kindle" the lips of the prophet.
|
|
|
5556 It may also be said that the superior angels communicate their own proper gifts whereby they are denominated, through the
|
|
|
5557 ministry of the inferior angels. Thus one of the Seraphim is described as purifying
|
|
|
5558 by fire the prophet's lips, not as if he did so immediately, but because an inferior angel did so by his power; as the Pope
|
|
|
5559 is said to absolve a man when he gives absolution by means of someone else.
|
|
|
5560 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 ad 2"><a name="33111" shape="rect"><span class="ref">[33111] Iª q. 112 a. 2 ad 2</span></a> Ad secundum
|
|
|
5561 dicendum, secundum Dionysium, quod ille Angelus qui missus est ad
|
|
|
5562 purgandum labia prophetae, fuit de inferioribus Angelis; sed dictus
|
|
|
5563 est Seraphim, idest incendens, aequivoce, propter hoc quod venerat
|
|
|
5564 ad incendendum labia prophetae. Vel dicendum quod superiores Angeli
|
|
|
5565 communicant propria dona, a quibus denominantur, mediantibus
|
|
|
5566 inferioribus Angelis. Sic igitur unus de Seraphim dictus est
|
|
|
5567 purgasse incendio labia prophetae, non quia hoc ipse immediate
|
|
|
5568 fecerit, sed quia inferior Angelus virtute eius hoc fecit. Sicut
|
|
|
5569 Papa dicitur absolvere aliquem, etiam si per alium officium
|
|
|
5570 absolutionis impendat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p10">
|
|
|
5571 <b>Reply to Objection 3:</b> The Divine Persons are not sent in ministry, but are said to be sent in an equivocal sense, as appears from what has been
|
|
|
5572 said (
|
|
|
5573 <a href="FP_iii.html#FP_Q43_A1" id="FP_Q112_A2-p10.1" shape="rect">Q[43], A[1]</a>).
|
|
|
5574 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 ad 3"><a name="33112" shape="rect"><span class="ref">[33112] Iª q. 112 a. 2 ad 3</span></a> Ad tertium
|
|
|
5575 dicendum quod divinae personae non mittuntur in ministerium, sed
|
|
|
5576 aequivoce mitti dicuntur; ut ex praedictis patet.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A2-p11">
|
|
|
5577 <b>Reply to Objection 4:</b> A manifold grade exists in the Divine ministries. Hence there is nothing to prevent angels though unequal from being sent
|
|
|
5578 immediately in ministry, in such a manner however that the superior are sent to the higher ministries, and the lower to the
|
|
|
5579 inferior ministries.
|
|
|
5580 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 ad 4"><a name="33113" shape="rect"><span class="ref">[33113] Iª q. 112 a. 2 ad 4</span></a> Ad quartum
|
|
|
5581 dicendum quod in divinis ministeriis est multiplex gradus. Unde
|
|
|
5582 nihil prohibet etiam inaequales Angelos immediate ad ministeria
|
|
|
5583 mitti; ita tamen quod superiores mittantur ad altiora ministeria,
|
|
|
5584 inferiores vero ad inferiora.</p></div></div></div><div id="FP_Q112_A4" class="div4"><h4 id="FP_Q112_A4-p0.1">Q. 112. A. 4. Whether all the angels of the second hierarchy are sent?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A4-p2">
|
|
|
5585 <b>Objection 1:</b> It would seem that all the angels of the second hierarchy are sent. For all the angels either assist, or minister, according
|
|
|
5586 to
|
|
|
5587 <a class="scripRef" id="FP_Q112_A4-p2.1" href="./asv.html#Dan.7.10" target="asv">Dan. 7:10</a>. But the angels of the second hierarchy do not assist; for they are enlightened by the angels of the first hierarchy, as
|
|
|
5588 Dionysius says (Coel. Hier. viii). Therefore all the angels of the second hierarchy are sent in ministry.
|
|
|
5589 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 4 arg. 1"><a name="33123" shape="rect"><span class="ref">[33123] Iª q. 112 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
5590 proceditur. Videtur quod Angeli secundae hierarchiae omnes
|
|
|
5591 mittantur. Angeli enim omnes vel assistunt vel ministrant; secundum
|
|
|
5592 quod habetur Dan. VII. Sed Angeli secundae hierarchiae non
|
|
|
5593 assistunt, illuminantur enim per Angelos primae hierarchiae, sicut
|
|
|
5594 dicit Dionysius VIII cap. Cael. Hier. Omnes ergo Angeli secundae
|
|
|
5595 hierarchiae in ministerium mittuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A4-p3">
|
|
|
5596 <b>Objection 2:</b> Further, Gregory says (Moral. xvii) that "there are more who minister than who assist." This would not be the case if the
|
|
|
5597 angels of the second hierarchy were not sent in ministry. Therefore all the angels of the second hierarchy are sent to minister.
|
|
|
5598 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 4 arg. 2"><a name="33124" shape="rect"><span class="ref">[33124] Iª q. 112 a. 4 arg. 2</span></a> Praeterea,
|
|
|
5599 Gregorius dicit, XVII Moral., quod <i>plures sunt qui ministrant,
|
|
|
5600 quam qui assistunt</i>. Sed hoc non esset, si Angeli secundae
|
|
|
5601 hierarchiae in ministerium non mitterentur. Ergo omnes Angeli
|
|
|
5602 secundae hierarchiae in ministerium mittuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A4-p4">
|
|
|
5603 <b>On the contrary,</b> Dionysius says (Coel. Hier. viii) that the "Dominations are above all subjection." But to be sent implies subjection. Therefore
|
|
|
5604 the dominations are not sent to minister.
|
|
|
5605 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 4 s. c."><a name="33125" shape="rect"><span class="ref">[33125] Iª q. 112 a. 4 s. c.</span></a> Sed contra est
|
|
|
5606 quod Dionysius dicit, quod <i>dominationes sunt maiores omni
|
|
|
5607 subiectione</i>. Sed mitti in ministerium, ad subiectionem
|
|
|
5608 pertinet. Ergo dominationes in ministerium non mittuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A4-p5">
|
|
|
5609 <b>I answer that,</b> As above stated
|
|
|
5610 <a href="FP_x.html#FP_Q112_A1" id="FP_Q112_A4-p5.1" shape="rect">(A[1])</a>, to be sent to external ministry properly belongs to an angel according as he acts by Divine command in respect of any corporeal
|
|
|
5611 creature; which is part of the execution of the Divine ministry. Now the angelic properties are manifested by their names,
|
|
|
5612 as Dionysius says (Coel. Hier. vii); and therefore the angels of those orders are sent to external ministry whose names signify
|
|
|
5613 some kind of administration. But
|
|
|
5614 the name "dominations" does not signify any such administration, but only disposition and command in administering. On the
|
|
|
5615 other hand, the names of the inferior orders imply administration, for the "Angels" and "Archangels" are so called from "announcing";
|
|
|
5616 the "Virtues" and "Powers" are so called in respect of some act; and it is right that the "Prince," according to what Gregory
|
|
|
5617 says (Hom. xxxiv in Evang.), "be first among the workers." Hence it belongs to these five orders to be sent to
|
|
|
5618 external ministry; not to the four superior orders.
|
|
|
5619 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 4 co."><a name="33126" shape="rect"><span class="ref">[33126] Iª q. 112 a. 4 co.</span></a> Respondeo dicendum
|
|
|
5620 quod, sicut supra dictum est, mitti ad exterius ministerium proprie
|
|
|
5621 convenit Angelo, secundum quod ex divino imperio operatur circa
|
|
|
5622 aliquam creaturam corporalem; quod quidem pertinet ad executionem
|
|
|
5623 divini ministerii. Proprietates autem Angelorum ex eorum nominibus
|
|
|
5624 manifestantur, ut Dionysius dicit VII cap. Cael. Hier. Et ideo
|
|
|
5625 Angeli illorum ordinum ad exterius ministerium mittuntur, ex quorum
|
|
|
5626 nominibus aliqua executio datur intelligi. In nomine autem
|
|
|
5627 dominationum non importatur aliqua executio, sed sola dispositio et
|
|
|
5628 imperium de exequendis. Sed in nominibus inferiorum ordinum
|
|
|
5629 intelligitur aliqua executio, nam Angeli et Archangeli denominantur
|
|
|
5630 a denuntiando; virtutes et potestates dicuntur per respectum ad
|
|
|
5631 aliquem actum; principis etiam est, ut Gregorius dicit, inter alios
|
|
|
5632 operantes priorem existere. Unde ad hos quinque ordines pertinet in
|
|
|
5633 exterius ministerium mitti, non autem ad quatuor superiores.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A4-p6">
|
|
|
5634 <b>Reply to Objection 1:</b> The Dominations are reckoned among the ministering angels, not as exercising but as disposing and commanding what is to be
|
|
|
5635 done by others; thus an architect does not put his hands to the production of his art, but only disposes and orders what others
|
|
|
5636 are to do.
|
|
|
5637 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 4 ad 1"><a name="33127" shape="rect"><span class="ref">[33127] Iª q. 112 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
5638 dicendum quod dominationes computantur quidem inter Angelos
|
|
|
5639 ministrantes, non sicut exequentes ministerium, sed sicut
|
|
|
5640 disponentes et mandantes quid per alios fieri debeat. Sicut
|
|
|
5641 architectores in artificiis nihil manu operantur, sed solum
|
|
|
5642 disponunt et praecipiunt quid alii debeant operari.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q112_A4-p7">
|
|
|
5643 <b>Reply to Objection 2:</b> A twofold reason may be given in assigning the number of the assisting and ministering angels. For Gregory says that those
|
|
|
5644 who minister are more numerous than those who assist; because he takes the words (
|
|
|
5645 <a class="scripRef" id="FP_Q112_A4-p7.1" href="./asv.html#Dan.7.10" target="asv">Dan. 7:10</a>) "thousands of thousands ministered to Him," not in a multiple but in a partitive sense, to mean "thousands out of thousands";
|
|
|
5646 thus the number of those who minister is indefinite, and signifies excess; while the number
|
|
|
5647 of assistants is finite as in the words added, "and ten thousand times a hundred thousand assisted Him." This explanation
|
|
|
5648 rests on the opinion of the Platonists, who said that the nearer things are to the one first principle, the smaller they are
|
|
|
5649 in number; as the nearer a number is to unity, the lesser it is than multitude. This opinion is verified as regards the number
|
|
|
5650 of orders, as six administer and three assist.
|
|
|
5651 </p><p id="FP_Q112_A4-p8"> Dionysius, however, (Coel. Hier. xiv) declares that the multitude of angels surpasses all the multitude of material things;
|
|
|
5652 so that, as the superior bodies exceed the inferior in magnitude to an immeasurable degree, so the superior incorporeal natures
|
|
|
5653 surpass all corporeal natures in multitude; because whatever is better is more intended and more multiplied by God. Hence,
|
|
|
5654 as the assistants are superior to the ministers there will be more assistants than ministers. In this way,
|
|
|
5655 the words "thousands of thousands" are taken by way of multiplication, to signify "a thousand times a thousand." And because
|
|
|
5656 ten times a hundred is a thousand, if it were said "ten times a hundred thousand" it would mean that there are as many assistants
|
|
|
5657 as ministers: but since it is written "ten thousand times a hundred thousand," we are given to understand that the assistants
|
|
|
5658 are much more numerous than the ministers. Nor is this said to signify that this is the precise number of angels, but
|
|
|
5659 rather that it is much greater, in that it exceeds all material multitude. This is signified by the multiplication together
|
|
|
5660 of all the greatest numbers, namely ten, a hundred, and a thousand, as Dionysius remarks in the same passage.
|
|
|
5661 </p></div></div><div class="lat"><p class="latin" title="I q. 112 a. 4 ad 2"><a name="33128" shape="rect"><span class="ref">[33128] Iª q. 112 a. 4 ad 2</span></a> Ad secundum
|
|
|
5662 dicendum quod de numero assistentium et ministrantium duplex ratio
|
|
|
5663 haberi potest. Gregorius enim dicit plures esse ministrantes quam
|
|
|
5664 assistentes. Intelligit enim quod dicitur, millia millium
|
|
|
5665 ministrabant ei, non esse dictum multiplicative, sed partitive; ac
|
|
|
5666 si diceretur, millia de numero millium. Et sic ministrantium
|
|
|
5667 numerus ponitur indefinitus, ad significandum excessum;
|
|
|
5668 assistentium vero finitus, cum subditur, et decies millies centena
|
|
|
5669 millia assistebant ei. Et hoc procedit secundum rationem
|
|
|
5670 Platonicorum, qui dicebant quod quanto aliqua sunt uni primo
|
|
|
5671 principio propinquiora, tanto sunt minoris multitudinis, sicut
|
|
|
5672 quanto numerus est propinquior unitati, tanto est multitudine
|
|
|
5673 minor. Et haec opinio salvatur quantum ad numerum ordinum, dum sex
|
|
|
5674 ministrant, et tres assistunt. Sed Dionysius ponit, XIV cap. Cael.
|
|
|
5675 Hier., quod multitudo Angelorum transcendit omnem materialem
|
|
|
5676 multitudinem; ut scilicet, sicut corpora superiora transcendunt
|
|
|
5677 corpora inferiora magnitudine quasi in immensum, ita superiores
|
|
|
5678 naturae incorporeae transcendunt multitudine omnes naturas
|
|
|
5679 corporeas; quia quod est melius, est magis a Deo intentum et
|
|
|
5680 multiplicatum. Et secundum hoc, cum assistentes sint superiores
|
|
|
5681 ministrantibus, plures erunt assistentes quam ministrantes. Unde
|
|
|
5682 secundum hoc, millia millium legitur multiplicativae, ac si
|
|
|
5683 diceretur, millies millia. Et quia decies centum sunt mille, si
|
|
|
5684 diceretur, decies centena millia, daretur intelligi quod tot essent
|
|
|
5685 assistentes, quot ministrantes, sed quia dicitur, decies millies
|
|
|
5686 centena millia, multo plures dicuntur esse assistentes quam
|
|
|
5687 ministrantes. Nec tamen hoc pro tanto dicitur, quia tantus solum
|
|
|
5688 sit Angelorum numerus, sed multo maior, quia omnem materialem
|
|
|
5689 multitudinem excedit. Quod significatur per multiplicationem
|
|
|
5690 maximorum numerorum supra seipsos, scilicet denarii, centenarii et
|
|
|
5691 millenarii; ut Dionysius ibidem dicit.</p></div></div></div></div>
|
|
|
5692 <div id="FP_Q113" class="div3">
|
|
|
5693 <h3 id="FP_Q113-p0.1">Q. 113. OF THE GUARDIANSHIP OF THE GOOD ANGELS (EIGHT ARTICLES)</h3>
|
|
|
5694 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
5695 <p id="FP_Q113-p2"> We next consider the guardianship exercised by the good angels; and their warfare against the bad angels. Under the first
|
|
|
5696 head eight points of inquiry arise:
|
|
|
5697 </p><p id="FP_Q113-p3"><a href="#FP_Q113_A1"> (1) Whether men are guarded by the angels?</a></p><p id="FP_Q113-p4"><a href="#FP_Q113_A2"> (2) Whether to each man is assigned a single guardian angel?</a></p><p id="FP_Q113-p5"><a href="#FP_Q113_A3"> (3) Whether the guardianship belongs only to the lowest order of angels?</a></p><p id="FP_Q113-p6"><a href="#FP_Q113_A4"> (4) Whether it is fitting for each man to have an angel guardian?</a></p><p id="FP_Q113-p7"><a href="#FP_Q113_A5"> (5) When does an angel's guardianship of a man begin?</a></p><p id="FP_Q113-p8"><a href="#FP_Q113_A6"> (6) Whether the angel guardians always watch over men?</a></p><p id="FP_Q113-p9"><a href="#FP_Q113_A7"> (7) Whether the angel grieves over the loss of the one guarded?</a></p><p id="FP_Q113-p10"><a href="#FP_Q113_A8"> (8) Whether rivalry exists among the angels as regards their guardianship?</a></p>
|
|
|
5698 </div></div><div class="lat"><p class="latin" title="I q. 113 pr."><a name="33129" shape="rect"><span class="ref">[33129]
|
|
|
5699 Iª q. 113 pr.</span></a> Deinde considerandum est de custodia
|
|
|
5700 bonorum Angelorum, et de impugnatione malorum. Et circa primum
|
|
|
5701 quaeruntur octo. Primo, utrum homines ab Angelis custodiantur.
|
|
|
5702 Secundo, utrum singulis hominibus singuli Angeli ad custodiam
|
|
|
5703 deputentur. Tertio, utrum custodia pertineat solum ad ultimum
|
|
|
5704 ordinem Angelorum. Quarto, utrum omni homini conveniat habere
|
|
|
5705 Angelum custodem. Quinto, quando incipiat custodia Angeli circa
|
|
|
5706 hominem. Sexto, utrum Angelus semper custodiat hominem. Septimo,
|
|
|
5707 utrum doleat de perditione custoditi. Octavo, utrum inter Angelos
|
|
|
5708 sit pugna ratione custodiae.</p></div></div></div>
|
|
|
5709 <div id="FP_Q113_A1" class="div4"><h4 id="FP_Q113_A1-p0.1">Q. 113. A. 1. Whether men are guarded by the angels?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A1-p2">
|
|
|
5710 <b>Objection 1:</b> It would seem that men are not guarded by the angels. For guardians are deputed to some because they either know not how,
|
|
|
5711 or are not able, to guard themselves, as children and the sick. But man is able to guard himself by his free-will; and knows
|
|
|
5712 how by his natural knowledge of natural law. Therefore man is not guarded by an angel.
|
|
|
5713 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 1 arg. 1"><a name="33130" shape="rect"><span class="ref">[33130] Iª q. 113 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
5714 proceditur. Videtur quod homines non custodiantur ab Angelis.
|
|
|
5715 Custodes enim deputantur aliquibus vel quia nesciunt, vel quia non
|
|
|
5716 possunt custodire seipsos; sicut pueris et infirmis. Sed homo
|
|
|
5717 potest custodire seipsum per liberum arbitrium; et scit, per
|
|
|
5718 naturalem cognitionem legis naturalis. Ergo homo non custoditur ab
|
|
|
5719 Angelo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A1-p3">
|
|
|
5720 <b>Objection 2:</b> Further, a strong guard makes a weaker one superfluous. But men are guarded by God, according to
|
|
|
5721 <a class="scripRef" id="FP_Q113_A1-p3.1" href="./asv.html#Ps.120.4" target="asv"> Ps. 120:4</a>: "He shall neither slumber nor sleep, that keepeth Israel." Therefore man does not need to be guarded by an angel.
|
|
|
5722 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 1 arg. 2"><a name="33131" shape="rect"><span class="ref">[33131] Iª q. 113 a. 1 arg. 2</span></a> Praeterea, ubi
|
|
|
5723 adest fortior custodia, infirmior superfluere videtur. Sed homines
|
|
|
5724 custodiuntur a Deo; secundum illud Psalmi CXX, <i>non dormitabit
|
|
|
5725 neque dormiet qui custodit Israel</i>. Ergo non est necessarium
|
|
|
5726 quod homo custodiatur ab Angelo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A1-p4">
|
|
|
5727 <b>Objection 3:</b> Further, the loss of the guarded redounds to the negligence of the guardian; hence it was said to a certain one: "Keep this
|
|
|
5728 man; and if he shall slip away, thy life shall be for his life" (
|
|
|
5729 <a class="scripRef" id="FP_Q113_A1-p4.1" href="./asv.html#." target="asv">3 Kings 20:39</a>). Now many perish daily through falling into sin; whom the angels could help by visible appearance, or by miracles, or in
|
|
|
5730 some such-like way. The angels would therefore be negligent if men are given to their guardianship. But that is clearly
|
|
|
5731 false. Therefore the angels are not the guardians of men.
|
|
|
5732 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 1 arg. 3"><a name="33132" shape="rect"><span class="ref">[33132] Iª q. 113 a. 1 arg. 3</span></a> Praeterea,
|
|
|
5733 perditio custoditi redundat in negligentiam custodis, unde dicitur
|
|
|
5734 cuidam, III Reg. XX, <i>custodi virum istum, qui si lapsus fuerit,
|
|
|
5735 erit anima tua pro anima eius</i>. Sed multi homines quotidie
|
|
|
5736 pereunt, in peccatum cadentes, quibus Angeli subvenire possent vel
|
|
|
5737 visibiliter apparendo, vel miracula faciendo, vel aliquo simili
|
|
|
5738 modo. Essent ergo negligentes Angeli, si eorum custodiae homines
|
|
|
5739 essent commissi, quod patet esse falsum. Non igitur Angeli sunt
|
|
|
5740 hominum custodes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A1-p5">
|
|
|
5741 <b>On the contrary,</b> It is written (
|
|
|
5742 <a class="scripRef" id="FP_Q113_A1-p5.1" href="./asv.html#Ps.90.11" target="asv">Ps. 90:11</a>): "He hath given His angels charge over thee, to keep thee in all thy ways."
|
|
|
5743 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 1 s. c."><a name="33133" shape="rect"><span class="ref">[33133] Iª q. 113 a. 1 s. c.</span></a> Sed contra est
|
|
|
5744 quod dicitur in Psalmo, <i>Angelis suis mandavit de te, ut
|
|
|
5745 custodiant te in omnibus viis tuis</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A1-p6">
|
|
|
5746 <b>I answer that,</b> According to the plan of Divine Providence, we find that in all things the movable and variable are moved and regulated by
|
|
|
5747 the immovable and invariable; as all corporeal things by immovable spiritual substances, and the inferior bodies by the superior
|
|
|
5748 which are invariable in substance. We ourselves also are regulated as regards conclusions, about which we may have various
|
|
|
5749 opinions, by the principles which we hold in an invariable manner. It is moreover
|
|
|
5750 manifest that as regards things to be done human knowledge and affection can vary and fail from good in many ways; and so
|
|
|
5751 it was necessary that angels should be deputed for the guardianship of men, in order to regulate them and move them to good.
|
|
|
5752 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 1 co."><a name="33134" shape="rect"><span class="ref">[33134] Iª q. 113 a. 1 co.</span></a> Respondeo dicendum
|
|
|
5753 quod, secundum rationem divinae providentiae, hoc in rebus omnibus
|
|
|
5754 invenitur, quod mobilia et variabilia per immobilia et invariabilia
|
|
|
5755 moventur et regulantur; sicut omnia corporalia per substantias
|
|
|
5756 spirituales immobiles, et corpora inferiora per corpora superiora,
|
|
|
5757 quae sunt invariabilia secundum substantiam. Sed et nos ipsi
|
|
|
5758 regulamur circa conclusiones in quibus possumus diversimode
|
|
|
5759 opinari, per principia quae invariabiliter tenemus. Manifestum est
|
|
|
5760 autem quod in rebus agendis cognitio et affectus hominis
|
|
|
5761 multipliciter variari et deficere possunt a bono. Et ideo
|
|
|
5762 necessarium fuit quod hominibus Angeli ad custodiam deputarentur,
|
|
|
5763 per quos regularentur et moverentur ad bonum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A1-p7">
|
|
|
5764 <b>Reply to Objection 1:</b> By free-will man can avoid evil to a certain degree, but not in any sufficient degree; forasmuch as he is weak in affection
|
|
|
5765 towards good on account of the manifold passions of the soul. Likewise universal natural knowledge of the law, which by nature
|
|
|
5766 belongs to man, to a certain degree directs man to good, but not in a sufficient degree; because in the application of the
|
|
|
5767 universal principles of law to particular actions man happens to be deficient in
|
|
|
5768 many ways. Hence it is written (
|
|
|
5769 <a class="scripRef" id="FP_Q113_A1-p7.1" href="./asv.html#Wis.9.14" target="asv">Wis. 9:14</a>): "The thoughts of mortal men are fearful, and our counsels uncertain." Thus man needs to be guarded by the angels.
|
|
|
5770 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 1 ad 1"><a name="33135" shape="rect"><span class="ref">[33135] Iª q. 113 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
5771 dicendum quod per liberum arbitrium potest homo aliqualiter malum
|
|
|
5772 vitare, sed non sufficienter, quia infirmatur circa affectum boni,
|
|
|
5773 propter multiplices animae passiones. Similiter etiam universalis
|
|
|
5774 cognitio naturalis legis, quae homini naturaliter adest,
|
|
|
5775 aliqualiter dirigit hominem ad bonum, sed non sufficienter, quia in
|
|
|
5776 applicando universalia principia iuris ad particularia opera,
|
|
|
5777 contingit hominem multipliciter deficere. Unde dicitur Sap. IX,
|
|
|
5778 <i>cogitationes mortalium timidae, et incertae providentiae
|
|
|
5779 nostrae</i>. Et ideo necessaria fuit homini custodia Angelorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A1-p8">
|
|
|
5780 <b>Reply to Objection 2:</b> Two things are required for a good action; first, that the affection be inclined to good, which is effected in us by the
|
|
|
5781 habit of mortal virtue. Secondly, that reason should discover the proper methods to make perfect the good of virtue; this
|
|
|
5782 the Philosopher (Ethic. vi) attributes to prudence. As regards the first, God guards man immediately by infusing into him
|
|
|
5783 grace and virtues; as regards the second, God guards man as his universal instructor,
|
|
|
5784 Whose precepts reach man by the medium of the angels, as above stated (
|
|
|
5785 <a href="FP_x.html#FP_Q111_A1" id="FP_Q113_A1-p8.1" shape="rect">Q[111], A[1]</a>).
|
|
|
5786 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 1 ad 2"><a name="33136" shape="rect"><span class="ref">[33136] Iª q. 113 a. 1 ad 2</span></a> Ad secundum
|
|
|
5787 dicendum quod ad bene operandum duo requiruntur. Primo quidem, quod
|
|
|
5788 affectus inclinetur ad bonum, quod quidem fit in nobis per habitum
|
|
|
5789 virtutis moralis. Secundo autem, quod ratio inveniat congruas vias
|
|
|
5790 ad perficiendum bonum virtutis, quod quidem philosophus attribuit
|
|
|
5791 prudentiae. Quantum ergo ad primum, Deus immediate custodit
|
|
|
5792 hominem, infundendo ei gratiam et virtutes. Quantum autem ad
|
|
|
5793 secundum, Deus custodit hominem sicut universalis instructor, cuius
|
|
|
5794 instructio ad hominem provenit mediantibus Angelis, ut supra
|
|
|
5795 habitum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A1-p9">
|
|
|
5796 <b>Reply to Objection 3:</b> As men depart from the natural instinct of good by reason of a sinful passion, so also do they depart from the instigation
|
|
|
5797 of the good angels, which takes place invisibly when they enlighten man that he may do what is right. Hence that men perish
|
|
|
5798 is not to be imputed to the negligence of the angels but to the malice of men. That they sometimes appear to men visibly outside
|
|
|
5799 the ordinary course of nature comes from a special grace of God, as likewise
|
|
|
5800 that miracles occur outside the order of nature.
|
|
|
5801 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 1 ad 3"><a name="33137" shape="rect"><span class="ref">[33137] Iª q. 113 a. 1 ad 3</span></a> Ad tertium
|
|
|
5802 dicendum quod, sicut homines a naturali instinctu boni discedunt
|
|
|
5803 propter passionem peccati; ita etiam discedunt ab instigatione
|
|
|
5804 bonorum Angelorum, quae fit invisibiliter per hoc quod homines
|
|
|
5805 illuminant ad bene agendum. Unde quod homines pereunt, non est
|
|
|
5806 imputandum negligentiae Angelorum, sed malitiae hominum. Quod autem
|
|
|
5807 aliquando, praeter legem communem, hominibus visibiliter apparent,
|
|
|
5808 ex speciali Dei gratia est, sicut etiam quod praeter ordinem
|
|
|
5809 naturae miracula fiunt.</p></div></div></div><div id="FP_Q113_A2" class="div4"><h4 id="FP_Q113_A2-p0.1">Q. 113. A. 2. Whether each man is guarded by an angel?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A2-p2">
|
|
|
5810 <b>Objection 1:</b> It would seem that each man is not guarded by an angel. For an angel is stronger than a man. But one man suffices to guard
|
|
|
5811 many men. Therefore much more can one angel guard many men.
|
|
|
5812 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 2 arg. 1"><a name="33138" shape="rect"><span class="ref">[33138] Iª q. 113 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
5813 proceditur. Videtur quod non singuli homines a singulis Angelis
|
|
|
5814 custodiantur. Angelus enim est virtuosior quam homo. Sed unus homo
|
|
|
5815 sufficit ad custodiam multorum hominum. Ergo multo magis unus
|
|
|
5816 Angelus multos homines potest custodire.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A2-p3">
|
|
|
5817 <b>Objection 2:</b> Further, the lower things are brought to God through the medium of the higher, as Dionysius says (Coel. Hier. iv, xiii).
|
|
|
5818 But as all the angels are unequal (
|
|
|
5819 <a href="FP_vii.html#FP_Q50_A4" id="FP_Q113_A2-p3.1" shape="rect">Q[50], A[4]</a>), there is only one angel between whom and men there is no medium. Therefore there is only one angel who immediately keeps
|
|
|
5820 men.
|
|
|
5821 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 2 arg. 2"><a name="33139" shape="rect"><span class="ref">[33139] Iª q. 113 a. 2 arg. 2</span></a> Praeterea,
|
|
|
5822 inferiora reducuntur in Deum a superioribus per media, ut Dionysius
|
|
|
5823 dicit. Sed cum omnes Angeli sint inaequales, ut supra dictum est,
|
|
|
5824 solus unus Angelus est inter quem et homines non est aliquis
|
|
|
5825 medius. Ergo unus Angelus solus est qui immediate custodit
|
|
|
5826 homines.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A2-p4">
|
|
|
5827 <b>Objection 3:</b> Further, the greater angels are deputed to the greater offices. But it is not a greater office to keep one man more than
|
|
|
5828 another; since all men are naturally equal. Since therefore of all the angels one is greater than another, as Dionysius says
|
|
|
5829 (Coel. Hier. x), it seems that different men are not guarded by different angels.
|
|
|
5830 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 2 arg. 3"><a name="33140" shape="rect"><span class="ref">[33140] Iª q. 113 a. 2 arg. 3</span></a> Praeterea,
|
|
|
5831 maiores Angeli maioribus officiis deputantur. Sed non est maius
|
|
|
5832 officium custodire unum hominem quam alium, cum omnes homines
|
|
|
5833 natura sint pares. Cum ergo omnium Angelorum sit unus maior alio,
|
|
|
5834 secundum Dionysium, videtur quod diversi homines non custodiantur a
|
|
|
5835 diversis Angelis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A2-p5">
|
|
|
5836 <b>On the contrary,</b> On the text, "Their angels in heaven," etc. (
|
|
|
5837 <a class="scripRef" id="FP_Q113_A2-p5.1" href="./asv.html#Matt.8.10" target="asv">Mat. 8:10</a>), Jerome says: "Great is the dignity of souls, for each one to have an angel deputed to guard it from its birth."
|
|
|
5838 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 2 s. c."><a name="33141" shape="rect"><span class="ref">[33141] Iª q. 113 a. 2 s. c.</span></a> Sed contra est
|
|
|
5839 quod Hieronymus, exponens illud Matth. XVIII, <i>Angeli eorum in
|
|
|
5840 caelis</i>, dicit, <i>magna est dignitas animarum, ut unaquaeque
|
|
|
5841 habeat, ab ortu nativitatis, in custodiam sui Angelum
|
|
|
5842 delegatum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A2-p6">
|
|
|
5843 <b>I answer that,</b> Each man has an angel guardian appointed to him. This rests upon the fact that the guardianship of angels belongs to the
|
|
|
5844 execution of Divine providence concerning men. But God's providence acts differently as regards men and as regards other corruptible
|
|
|
5845 creatures, for they are related differently to incorruptibility. For men are not only incorruptible in the common species,
|
|
|
5846 but also in the proper forms of each individual, which are the rational souls, which
|
|
|
5847 cannot be said of other incorruptible things. Now it is manifest that the providence of God is chiefly exercised towards what
|
|
|
5848 remains for ever; whereas as regards things which pass away, the providence of God acts so as to order their existence to
|
|
|
5849 the things which are perpetual. Thus the providence of God is related to each man as it is to every genus or species of things
|
|
|
5850 corruptible. But, according to Gregory (Hom. xxxiv in Evang.), the different orders are deputed to the different "genera"
|
|
|
5851 of
|
|
|
5852 things, for instance, the "Powers" to coerce the demons, the "Virtues" to work miracles in things corporeal; while it is probable
|
|
|
5853 that the different species are presided over by different angels of the same order. Hence it is also reasonable to suppose
|
|
|
5854 that different angels are appointed to the guardianship of different men.
|
|
|
5855 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 2 co."><a name="33142" shape="rect"><span class="ref">[33142] Iª q. 113 a. 2 co.</span></a> Respondeo dicendum
|
|
|
5856 quod singulis hominibus singuli Angeli ad custodiam deputantur.
|
|
|
5857 Cuius ratio est, quia Angelorum custodia est quaedam executio
|
|
|
5858 divinae providentiae circa homines. Providentia autem Dei aliter se
|
|
|
5859 habet ad homines, et ad alias corruptibiles creaturas, quia aliter
|
|
|
5860 se habent ad incorruptibilitatem. Homines enim non solum sunt
|
|
|
5861 incorruptibiles quantum ad communem speciem, sed etiam quantum ad
|
|
|
5862 proprias formas singulorum, quae sunt animae rationales, quod de
|
|
|
5863 aliis rebus corruptibilibus dici non potest. Manifestum est autem
|
|
|
5864 quod providentia Dei principaliter est circa illa quae perpetuo
|
|
|
5865 manent, circa ea vero quae transeunt, providentia Dei est inquantum
|
|
|
5866 ordinat ipsa ad res perpetuas. Sic igitur providentia Dei
|
|
|
5867 comparatur ad singulos homines, sicut comparatur ad singula genera
|
|
|
5868 vel species corruptibilium rerum. Sed secundum Gregorium, diversi
|
|
|
5869 ordines deputantur diversis rerum generibus; puta potestates ad
|
|
|
5870 arcendos Daemones, virtutes ad miracula facienda in rebus
|
|
|
5871 corporeis. Et probabile est quod diversis speciebus rerum diversi
|
|
|
5872 Angeli eiusdem ordinis praeficiantur. Unde etiam rationabile est ut
|
|
|
5873 diversis hominibus diversi Angeli ad custodiam deputentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A2-p7">
|
|
|
5874 <b>Reply to Objection 1:</b> A guardian may be assigned to a man for two reasons: first, inasmuch as a man is an individual, and thus to one man one guardian
|
|
|
5875 is due; and sometimes several are appointed to guard one. Secondly, inasmuch as a man is part of a community, and thus one
|
|
|
5876 man is appointed as guardian of a whole community; to whom it belongs to provide what concerns one man in his relation to
|
|
|
5877 the whole community, such as external works, which are sources of strength or
|
|
|
5878 weakness to others. But angel guardians are given to men also as regards invisible and occult things, concerning the salvation
|
|
|
5879 of each one in his own regard. Hence individual angels are appointed to guard individual men.
|
|
|
5880 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 2 ad 1"><a name="33143" shape="rect"><span class="ref">[33143] Iª q. 113 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
5881 dicendum quod alicui homini adhibetur custos dupliciter. Uno modo,
|
|
|
5882 inquantum est homo singularis, et sic uni homini debetur unus
|
|
|
5883 custos, et interdum plures deputantur ad custodiam unius. Alio
|
|
|
5884 modo, inquantum est pars alicuius collegii, et sic toti collegio
|
|
|
5885 unus homo ad custodiam praeponitur, ad quem pertinet providere ea
|
|
|
5886 quae pertinent ad unum hominem in ordine ad totum collegium; sicut
|
|
|
5887 sunt ea quae exterius aguntur, de quibus alii aedificantur vel
|
|
|
5888 scandalizantur. Angelorum autem custodia deputatur hominibus etiam
|
|
|
5889 quantum ad invisibilia et occulta, quae pertinent ad singulorum
|
|
|
5890 salutem secundum seipsos. Unde singulis hominibus singuli Angeli
|
|
|
5891 deputantur ad custodiam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A2-p8">
|
|
|
5892 <b>Reply to Objection 2:</b> As above stated (
|
|
|
5893 <a href="FP_x.html#FP_Q112_A3" id="FP_Q113_A2-p8.1" shape="rect">Q[112], A[3]</a>, ad 4), all the angels of the first hierarchy are, as to some things, enlightened by God directly; but as to other things,
|
|
|
5894 only the superior are directly enlightened by God, and these reveal them to the inferior. And the same also applies to the
|
|
|
5895 inferior orders: for a lower angel is enlightened in some respects by one of the highest, and in other respects by the one
|
|
|
5896 immediately above him. Thus it
|
|
|
5897 is possible that some one angel enlightens a man immediately, and yet has other angels beneath him whom he enlightens.
|
|
|
5898 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 2 ad 2"><a name="33144" shape="rect"><span class="ref">[33144] Iª q. 113 a. 2 ad 2</span></a> Ad secundum
|
|
|
5899 dicendum quod, sicut dictum est, Angeli primae hierarchiae omnes
|
|
|
5900 quantum ad aliqua illuminantur immediate a Deo, sed quaedam sunt de
|
|
|
5901 quibus illuminantur superiores tantum immediate a Deo, quae
|
|
|
5902 inferioribus revelant. Et idem etiam in inferioribus ordinibus
|
|
|
5903 considerandum est, nam aliquis infimus Angelus illuminatur quantum
|
|
|
5904 ad quaedam ab aliquo supremo, et quantum ad aliqua ab eo qui
|
|
|
5905 immediate sibi praefertur. Et sic etiam possibile est quod aliquis
|
|
|
5906 Angelus immediate illuminet hominem, qui tamen habet aliquos
|
|
|
5907 Angelos sub se, quos illuminat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A2-p9">
|
|
|
5908 <b>Reply to Objection 3:</b> Although men are equal in nature, still inequality exists among them, according as Divine Providence orders some to the greater,
|
|
|
5909 and others to the lesser things, according to
|
|
|
5910 <a class="scripRef" id="FP_Q113_A2-p9.1" href="./asv.html#Sir.33.11" target="asv"> Ecclus. 33:11,12</a>: "With much knowledge the Lord hath divided them, and diversified their ways: some of them hath He blessed and exalted, and
|
|
|
5911 some of them hath He cursed and brought low." Thus it is a greater office to guard one man than another.
|
|
|
5912 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 2 ad 3"><a name="33145" shape="rect"><span class="ref">[33145] Iª q. 113 a. 2 ad 3</span></a> Ad tertium
|
|
|
5913 dicendum quod, quamvis homines natura sint pares, tamen
|
|
|
5914 inaequalitas in eis invenitur, secundum quod ex divina providentia
|
|
|
5915 quidam ordinantur ad maius, et quidam ad minus; secundum illud quod
|
|
|
5916 dicitur Eccli. XXXIII, <i>in multitudine disciplinae domini
|
|
|
5917 separavit eos, ex ipsis benedixit et exaltavit, ex ipsis maledixit
|
|
|
5918 et humiliavit</i>. Et sic maius officium est custodire unum hominem
|
|
|
5919 quam alium.</p></div></div></div><div id="FP_Q113_A3" class="div4"><h4 id="FP_Q113_A3-p0.1">Q. 113. A. 3. Whether to guard men belongs only to the lowest order of angels?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A3-p2">
|
|
|
5920 <b>Objection 1:</b> It would seem that the guardianship of men does not belong only to the lowest order of the angels. For Chrysostom says that
|
|
|
5921 the text (
|
|
|
5922 <a class="scripRef" id="FP_Q113_A3-p2.1" href="./asv.html#Matt.18.10" target="asv">Mat. 18:10</a>), "Their angels in heaven," etc. is to be understood not of any angels but of the highest. Therefore the superior angels
|
|
|
5923 guard men.
|
|
|
5924 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 3 arg. 1"><a name="33146" shape="rect"><span class="ref">[33146] Iª q. 113 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
5925 proceditur. Videtur quod custodire homines non pertineat solum ad
|
|
|
5926 infimum ordinem Angelorum. Dicit enim Chrysostomus quod hoc quod
|
|
|
5927 dicitur Matth. XVIII, <i>Angeli eorum in caelo etc., intelligitur
|
|
|
5928 non de quibuscumque Angelis, sed de supereminentibus</i>. Ergo
|
|
|
5929 supereminentes Angeli custodiunt homines.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A3-p3">
|
|
|
5930 <b>Objection 2:</b> Further, the Apostle says that angels "are sent to minister for them who shall receive the inheritance of salvation" (
|
|
|
5931 <a class="scripRef" id="FP_Q113_A3-p3.1" href="./asv.html#Heb.1.14" target="asv">Heb. 1:14</a>); and thus it seems that the mission of the angels is directed to the guardianship of men. But five orders are sent in external
|
|
|
5932 ministry (
|
|
|
5933 <a href="FP_x.html#FP_Q112_A4" id="FP_Q113_A3-p3.2" shape="rect">Q[112], A[4]</a>). Therefore all the angels of the five orders are deputed to the guardianship of men.
|
|
|
5934 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 3 arg. 2"><a name="33147" shape="rect"><span class="ref">[33147] Iª q. 113 a. 3 arg. 2</span></a> Praeterea,
|
|
|
5935 apostolus, ad Heb. I, dicit quod <i>Angeli sunt in ministerium
|
|
|
5936 missi propter eos qui haereditatem capiunt salutis</i>, et sic
|
|
|
5937 videtur quod missio Angelorum ad custodiam hominum ordinetur. Sed
|
|
|
5938 quinque ordines in exterius ministerium mittuntur, ut supra dictum
|
|
|
5939 est. Ergo omnes Angeli quinque ordinum custodiae hominum
|
|
|
5940 deputantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A3-p4">
|
|
|
5941 <b>Objection 3:</b> Further, for the guardianship of men it seems especially necessary to coerce the demons, which belongs most of all to the
|
|
|
5942 Powers, according to Gregory (Hom. xxxiv in Evang.); and to work miracles, which belongs to the Virtues. Therefore these orders
|
|
|
5943 are also deputed to the work of guardianship, and not only the lowest order.
|
|
|
5944 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 3 arg. 3"><a name="33148" shape="rect"><span class="ref">[33148] Iª q. 113 a. 3 arg. 3</span></a> Praeterea, ad
|
|
|
5945 custodiam hominum maxime videtur esse necessarium arcere Daemones,
|
|
|
5946 quod pertinet ad potestates, secundum Gregorium; et miracula
|
|
|
5947 facere, quod pertinet ad virtutes. Ergo illi etiam ordines
|
|
|
5948 deputantur ad custodiam, et non solum infimus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A3-p5">
|
|
|
5949 <b>On the contrary,</b> In the Psalm (90) the guardianship of men is attributed to the angels; who belong to the lowest order, according to Dionysius
|
|
|
5950 (Coel. Hier. v, ix).
|
|
|
5951 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 3 s. c."><a name="33149" shape="rect"><span class="ref">[33149] Iª q. 113 a. 3 s. c.</span></a> Sed contra est
|
|
|
5952 quod in Psalmo custodia hominum attribuitur Angelis; quorum ordo
|
|
|
5953 est infimus, secundum Dionysium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A3-p6">
|
|
|
5954 <b>I answer that,</b> As above stated
|
|
|
5955 <a href="FP_x.html#FP_Q113_A2" id="FP_Q113_A3-p6.1" shape="rect">(A[2])</a>, man is guarded in two ways; in one way by particular guardianship, according as to each man an angel is appointed to guard
|
|
|
5956 him; and such guardianship belongs to the lowest order of the angels, whose place it is, according to Gregory, to announce
|
|
|
5957 the "lesser things"; for it seems to be the least of the angelic offices to procure what concerns the salvation of only one
|
|
|
5958 man. The other kind of guardianship is
|
|
|
5959 universal, multiplied according to the different orders. For the more universal an agent is, the higher it is. Thus the guardianship
|
|
|
5960 of the human race belongs to the order of "Principalities," or perhaps to the "Archangels," whom we call the angel princes.
|
|
|
5961 Hence, Michael, whom we call an archangel, is also styled "one of the princes" (
|
|
|
5962 <a class="scripRef" id="FP_Q113_A3-p6.2" href="./asv.html#Dan.10.13" target="asv">Dan. 10:13</a>). Moreover all corporeal creatures are guarded by the "Virtues"; and likewise the demons by the "Powers," and the good spirits
|
|
|
5963 by
|
|
|
5964 the "Principalities," according to Gregory's opinion (Hom. xxxiv in Ev.).
|
|
|
5965 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 3 co."><a name="33150" shape="rect"><span class="ref">[33150] Iª q. 113 a. 3 co.</span></a> Respondeo dicendum
|
|
|
5966 quod, sicut supra dictum est, homini custodia dupliciter adhibetur.
|
|
|
5967 Uno modo custodia particularis, secundum quod singulis hominibus
|
|
|
5968 singuli Angeli ad custodiam deputantur. Et talis custodia pertinet
|
|
|
5969 ad infimum ordinem Angelorum, quorum, secundum Gregorium, est
|
|
|
5970 minima nuntiare; hoc autem videtur esse minimum in officiis
|
|
|
5971 Angelorum, procurare ea quae ad unius hominis tantum salutem
|
|
|
5972 pertinent. Alia vero est custodia universalis. Et haec
|
|
|
5973 multiplicatur secundum diversos ordines, nam quanto agens fuerit
|
|
|
5974 universalius, tanto est superius. Sic igitur custodia humanae
|
|
|
5975 multitudinis pertinet ad ordinem principatuum, vel forte ad
|
|
|
5976 Archangelos, qui dicuntur principes Angeli, unde et Michael, quem
|
|
|
5977 Archangelum dicimus, unus de principibus dicitur Dan. X. Ulterius
|
|
|
5978 autem super omnes naturas corporeas habent custodiam virtutes. Et
|
|
|
5979 ulterius etiam super Daemones habent custodiam potestates. Et
|
|
|
5980 ulterius etiam super bonos spiritus habent custodiam principatus,
|
|
|
5981 secundum Gregorium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A3-p7">
|
|
|
5982 <b>Reply to Objection 1:</b> Chrysostom can be taken to mean the highest in the lowest order of angels; for, as Dionysius says (Coel. Hier. x) in each
|
|
|
5983 order there are first, middle, and last. It is, however, probable that the greater angels are deputed to keep those chosen
|
|
|
5984 by God for the higher degree of glory.
|
|
|
5985 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 3 ad 1"><a name="33151" shape="rect"><span class="ref">[33151] Iª q. 113 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
5986 dicendum quod verbum Chrysostomi potest intelligi, ut loquatur de
|
|
|
5987 supremis in ordine infimo Angelorum, quia, ut Dionysius dicit, in
|
|
|
5988 quolibet ordine sunt primi, medii et ultimi. Est autem probabile
|
|
|
5989 quod maiores Angeli deputentur ad custodiam eorum qui sunt ad
|
|
|
5990 maiorem gradum gloriae a Deo electi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A3-p8">
|
|
|
5991 <b>Reply to Objection 2:</b> Not all the angels who are sent have guardianship of individual men; but some orders have a universal guardianship, greater
|
|
|
5992 or less, as above explained.
|
|
|
5993 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 3 ad 2"><a name="33152" shape="rect"><span class="ref">[33152] Iª q. 113 a. 3 ad 2</span></a> Ad secundum
|
|
|
5994 dicendum quod non omnes Angeli qui mittuntur, habent particularem
|
|
|
5995 custodiam super singulos homines; sed quidam ordines habent
|
|
|
5996 universalem custodiam, magis vel minus, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A3-p9">
|
|
|
5997 <b>Reply to Objection 3:</b> Even inferior angels exercise the office of the superior, as they share in their gifts, and they are executors of the superiors'
|
|
|
5998 power; and in this way all the angels of the lowest order can coerce the demons, and work miracles.
|
|
|
5999 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 3 ad 3"><a name="33153" shape="rect"><span class="ref">[33153] Iª q. 113 a. 3 ad 3</span></a> Ad tertium
|
|
|
6000 dicendum quod etiam inferiores Angeli exercent officia superiorum,
|
|
|
6001 inquantum aliquid de dono eorum participant, et se habent ad
|
|
|
6002 superiores sicut executores virtutis eorum. Et per hunc modum etiam
|
|
|
6003 Angeli infimi ordinis possunt et arcere Daemones, et miracula
|
|
|
6004 facere.</p></div></div></div><div id="FP_Q113_A4" class="div4"><h4 id="FP_Q113_A4-p0.1">Q. 113. A. 4. Whether angels are appointed to the guardianship of all men?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A4-p2">
|
|
|
6005 <b>Objection 1:</b> It would seem that angels are not appointed to the guardianship of all men. For it is written of Christ (
|
|
|
6006 <a class="scripRef" id="FP_Q113_A4-p2.1" href="./asv.html#Phil.2.7" target="asv">Phil. 2:7</a>) that "He was made in the likeness of men, and in habit found as a man." If therefore angels are appointed to the guardianship
|
|
|
6007 of all men, Christ also would have had an angel guardian. But this is unseemly, for Christ is greater than all the angels.
|
|
|
6008 Therefore angels are not appointed to the guardianship of all men.
|
|
|
6009 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 4 arg. 1"><a name="33154" shape="rect"><span class="ref">[33154] Iª q. 113 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
6010 proceditur. Videtur quod non omnibus hominibus Angeli ad custodiam
|
|
|
6011 deputentur. Dicitur enim de Christo, Philipp. II, quod est <i>in
|
|
|
6012 similitudinem hominum factus, et habitu inventus ut homo</i>. Si
|
|
|
6013 igitur omnibus hominibus Angeli ad custodiam deputantur, etiam
|
|
|
6014 Christus Angelum custodem habuisset. Sed hoc videtur inconveniens,
|
|
|
6015 cum Christus sit maior omnibus Angelis. Non ergo omnibus hominibus
|
|
|
6016 Angeli ad custodiam deputantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A4-p3">
|
|
|
6017 <b>Objection 2:</b> Further, Adam was the first of all men. But it was not fitting that he should have an angel guardian, at least in the state
|
|
|
6018 of innocence: for then he was not beset by any dangers. Therefore angels are not appointed to the guardianship of all men.
|
|
|
6019 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 4 arg. 2"><a name="33155" shape="rect"><span class="ref">[33155] Iª q. 113 a. 4 arg. 2</span></a> Praeterea,
|
|
|
6020 omnium hominum primus fuit Adam. Sed sibi non competebat habere
|
|
|
6021 Angelum custodem, ad minus in statu innocentiae, quia tunc nullis
|
|
|
6022 periculis angustiabatur. Ergo Angeli non praeficiuntur ad custodiam
|
|
|
6023 omnibus hominibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A4-p4">
|
|
|
6024 <b>Objection 3:</b> Further, angels are appointed to the guardianship of men, that they may take them by the hand and guide them to eternal life,
|
|
|
6025 encourage them to good works, and protect them against the assaults of the demons. But men who are foreknown to damnation,
|
|
|
6026 never attain to eternal life. Infidels, also, though at times they perform good works, do not perform them well, for they
|
|
|
6027 have not a right intention: for "faith directs the intention" as Augustine says (Enarr. ii in
|
|
|
6028
|
|
|
6029 <a class="scripRef" id="FP_Q113_A4-p4.1" href="./asv.html#Ps.31" target="asv">Ps. 31</a>). Moreover, the coming of Antichrist will be "according to the working of Satan," as it is written (
|
|
|
6030 <a class="scripRef" id="FP_Q113_A4-p4.2" href="./asv.html#iiThess.2.9" target="asv">2 Thess. 2:9</a>). Therefore angels are not deputed to the guardianship of all men.
|
|
|
6031 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 4 arg. 3"><a name="33156" shape="rect"><span class="ref">[33156] Iª q. 113 a. 4 arg. 3</span></a> Praeterea,
|
|
|
6032 hominibus Angeli ad custodiam deputantur, ut per eos manuducantur
|
|
|
6033 ad vitam aeternam, et incitentur ad bene operandum, et muniantur
|
|
|
6034 contra insultus Daemonum. Sed homines praesciti ad damnationem,
|
|
|
6035 nunquam perveniunt ad vitam aeternam. Infideles etiam, etsi
|
|
|
6036 interdum bona opera faciant, non tamen bene faciunt, quia non recta
|
|
|
6037 intentione faciunt, fides enim intentionem dirigit, ut Augustinus
|
|
|
6038 dicit. Antichristi etiam adventus erit secundum operationem
|
|
|
6039 Satanae, ut dicitur II ad Thessal. II. Non ergo omnibus hominibus
|
|
|
6040 Angeli ad custodiam deputantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A4-p5">
|
|
|
6041 <b>On the contrary,</b> is the authority of Jerome quoted above
|
|
|
6042 <a href="FP_x.html#FP_Q113_A2" id="FP_Q113_A4-p5.1" shape="rect">(A[2])</a>, for he says that "each soul has an angel appointed to guard it."
|
|
|
6043 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 4 s. c."><a name="33157" shape="rect"><span class="ref">[33157] Iª q. 113 a. 4 s. c.</span></a> Sed contra est
|
|
|
6044 auctoritas Hieronymi supra inducta, qui dicit quod <i>unaquaeque
|
|
|
6045 anima ad sui custodiam habet Angelum deputatum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A4-p6">
|
|
|
6046 <b>I answer that,</b> Man while in this state of life, is, as it were, on a road by which he should journey towards heaven. On this road man is
|
|
|
6047 threatened by many dangers both from within and from without, according to
|
|
|
6048 <a class="scripRef" id="FP_Q113_A4-p6.1" href="./asv.html#Ps.159.4" target="asv"> Ps. 159:4</a>: "In this way wherein I walked, they have hidden a snare for me." And therefore as guardians are appointed for men who have
|
|
|
6049 to pass by an unsafe road, so an angel guardian is assigned to each man as long as he is a wayfarer. When,
|
|
|
6050 however, he arrives at the end of life he no longer has a guardian angel; but in the kingdom he will have an angel to reign
|
|
|
6051 with him, in hell a demon to punish him.
|
|
|
6052 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 4 co."><a name="33158" shape="rect"><span class="ref">[33158] Iª q. 113 a. 4 co.</span></a> Respondeo dicendum
|
|
|
6053 quod homo in statu vitae istius constitutus, est quasi in quadam
|
|
|
6054 via, qua debet tendere ad patriam. In qua quidem via multa pericula
|
|
|
6055 homini imminent, tum ab interiori, tum ab exteriori; secundum illud
|
|
|
6056 Psalmi CXLI, <i>in via hac qua ambulabam, absconderunt laqueum
|
|
|
6057 mihi</i>. Et ideo sicut hominibus per viam non tutam ambulantibus
|
|
|
6058 dantur custodes, ita et cuilibet homini, quandiu viator est, custos
|
|
|
6059 Angelus deputatur. Quando autem iam ad terminum viae pervenerit,
|
|
|
6060 iam non habebit Angelum custodem; sed habebit in regno Angelum
|
|
|
6061 conregnantem, in Inferno Daemonem punientem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A4-p7">
|
|
|
6062 <b>Reply to Objection 1:</b> Christ as man was guided immediately by the Word of God: wherefore He needed not be guarded by an angel. Again as regards
|
|
|
6063 His soul, He was a comprehensor, although in regard to His passible body, He was a wayfarer. In this latter respect it was
|
|
|
6064 right that He should have not a guardian angel as superior to Him, but a ministering angel as inferior to Him. Whence it is
|
|
|
6065 written (
|
|
|
6066 <a class="scripRef" id="FP_Q113_A4-p7.1" href="./asv.html#Matt.4.11" target="asv">Mat. 4:11</a>) that "angels came and ministered to Him."
|
|
|
6067 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 4 ad 1"><a name="33159" shape="rect"><span class="ref">[33159] Iª q. 113 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
6068 dicendum quod Christus, secundum quod homo, immediate regulabatur a
|
|
|
6069 verbo Dei, unde non indigebat custodia Angelorum. Et iterum
|
|
|
6070 secundum animam erat comprehensor; sed ratione passibilitatis
|
|
|
6071 corporis, erat viator. Et secundum hoc, non debebatur ei Angelus
|
|
|
6072 custos, tanquam superior; sed Angelus minister, tanquam inferior.
|
|
|
6073 Unde dicitur Matth. IV, quod <i>accesserunt Angeli et ministrabant
|
|
|
6074 ei</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A4-p8">
|
|
|
6075 <b>Reply to Objection 2:</b> In the state of innocence man was not threatened by any peril from within: because within him all was well ordered, as we
|
|
|
6076 have said above (
|
|
|
6077 <a href="#FP_Q95_A1" id="FP_Q113_A4-p8.1" shape="rect">Q[95], AA[1]</a>,3). But peril threatened from without on account of the snares of the demons; as was proved by the event. For this reason
|
|
|
6078 he needed a guardian angel.
|
|
|
6079 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 4 ad 2"><a name="33160" shape="rect"><span class="ref">[33160] Iª q. 113 a. 4 ad 2</span></a> Ad secundum
|
|
|
6080 dicendum quod homo in statu innocentiae non patiebatur aliquod
|
|
|
6081 periculum ab interiori, quia interius erant omnia ordinata, ut
|
|
|
6082 supra dictum est, sed imminebat ei periculum ab exteriori, propter
|
|
|
6083 insidias Daemonum; ut rei probavit eventus. Et ideo indigebat
|
|
|
6084 custodia Angelorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A4-p9">
|
|
|
6085 <b>Reply to Objection 3:</b> Just as the foreknown, the infidels, and even Anti-christ, are not deprived of the interior help of natural reason; so neither
|
|
|
6086 are they deprived of that exterior help granted by God to the whole human race---namely the guardianship of the angels. And
|
|
|
6087 although the help which they receive therefrom does not result in their deserving eternal life by good works, it does nevertheless
|
|
|
6088 conduce to their being protected from certain evils which would hurt both
|
|
|
6089 themselves and others. For even the demons are held off by the good angels, lest they hurt as much as they would. In like
|
|
|
6090 manner Antichrist will not do as much harm as he would wish.
|
|
|
6091 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 4 ad 3"><a name="33161" shape="rect"><span class="ref">[33161] Iª q. 113 a. 4 ad 3</span></a> Ad tertium
|
|
|
6092 dicendum quod, sicut praesciti et infideles, et etiam Antichristus,
|
|
|
6093 non privantur interiori auxilio naturalis rationis; ita etiam non
|
|
|
6094 privantur exteriori auxilio toti naturae humanae divinitus
|
|
|
6095 concesso, scilicet custodia Angelorum. Per quam etsi non iuventur
|
|
|
6096 quantum ad hoc quod vitam aeternam bonis operibus mereantur,
|
|
|
6097 iuvantur tamen quantum ad hoc, quod ab aliquibus malis retrahuntur,
|
|
|
6098 quibus et sibi ipsis et aliis nocere possunt. Nam et ipsi Daemones
|
|
|
6099 arcentur per bonos Angelos, ne noceant quantum volunt. Et similiter
|
|
|
6100 Antichristus non tantum nocebit, quantum vellet.</p></div></div></div><div id="FP_Q113_A5" class="div4"><h4 id="FP_Q113_A5-p0.1">Q. 113. A. 5. Whether an angel is appointed to guard a man from his birth?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A5-p2">
|
|
|
6101 <b>Objection 1:</b> It would seem that an angel is not appointed to guard a man from his birth. For angels are "sent to minister for them who
|
|
|
6102 shall receive the inheritance of salvation," as the Apostle says (
|
|
|
6103 <a class="scripRef" id="FP_Q113_A5-p2.1" href="./asv.html#Heb.1.14" target="asv">Heb. 1:14</a>). But men begin to receive the inheritance of salvation, when they are baptized. Therefore an angel is appointed to guard
|
|
|
6104 a man from the time of his baptism, not of his birth.
|
|
|
6105 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 5 arg. 1"><a name="33162" shape="rect"><span class="ref">[33162] Iª q. 113 a. 5 arg. 1</span></a> Ad quintum sic
|
|
|
6106 proceditur. Videtur quod Angelus non deputetur homini ad custodiam
|
|
|
6107 a sua nativitate. Angeli enim mittuntur <i>in ministerium, propter
|
|
|
6108 eos qui haereditatem capiunt salutis</i>, ut apostolus, ad Heb.
|
|
|
6109 dicit. Sed homines incipiunt haereditatem capere salutis, quando
|
|
|
6110 baptizantur. Ergo Angelus deputatur homini ad custodiam a tempore
|
|
|
6111 Baptismi, et non a tempore nativitatis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A5-p3">
|
|
|
6112 <b>Objection 2:</b> Further, men are guarded by angels in as far as angels enlighten and instruct them. But children are not capable of instruction
|
|
|
6113 as soon as they are born, for they have not the use of reason. Therefore angels are not appointed to guard children as soon
|
|
|
6114 as they are born.
|
|
|
6115 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 5 arg. 2"><a name="33163" shape="rect"><span class="ref">[33163] Iª q. 113 a. 5 arg. 2</span></a> Praeterea,
|
|
|
6116 homines ab Angelis custodiuntur, inquantum ab eis illuminantur per
|
|
|
6117 modum doctrinae. Sed pueri mox nati non sunt capaces doctrinae,
|
|
|
6118 quia non habent usum rationis. Ergo pueris mox natis non deputantur
|
|
|
6119 Angeli custodes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A5-p4">
|
|
|
6120 <b>Objection 3:</b> Further, a child has a rational soul for some time before birth, just as well as after. But it does not appear that an angel
|
|
|
6121 is appointed to guard a child before its birth, for they are not then admitted to the sacraments of the Church. Therefore
|
|
|
6122 angels are not appointed to guard men from the moment of their birth.
|
|
|
6123 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 5 arg. 3"><a name="33164" shape="rect"><span class="ref">[33164] Iª q. 113 a. 5 arg. 3</span></a> Praeterea,
|
|
|
6124 pueri in materno utero existentes habent animam rationalem aliquo
|
|
|
6125 tempore, sicut et post nativitatem ex utero. Sed cum sunt in
|
|
|
6126 materno utero, non deputantur eis Angeli ad custodiam, ut videtur,
|
|
|
6127 quia neque etiam ministri Ecclesiae eos sacramentis imbuunt. Non
|
|
|
6128 ergo statim a nativitate hominibus Angeli ad custodiam
|
|
|
6129 deputantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A5-p5">
|
|
|
6130 <b>On the contrary,</b> Jerome says (vide A, 4) that "each soul has an angel appointed to guard it from its birth."
|
|
|
6131 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 5 s. c."><a name="33165" shape="rect"><span class="ref">[33165] Iª q. 113 a. 5 s. c.</span></a> Sed contra est
|
|
|
6132 quod Hieronymus dicit, quod <i>unaquaeque anima, ab ortu
|
|
|
6133 nativitatis, habet in custodiam sui Angelum deputatum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A5-p6">
|
|
|
6134 <b>I answer that,</b> as Origen observes (Tract. v, super Matt.) there are two opinions on this matter. For some have held that the angel guardian
|
|
|
6135 is appointed at the time of baptism, others, that he is appointed at the time of birth. The latter opinion Jerome approves
|
|
|
6136 (vide A, 4), and with reason. For those benefits which are conferred by God on man as a Christian, begin with his baptism;
|
|
|
6137 such as receiving the Eucharist, and the like. But those which are conferred by God on man
|
|
|
6138 as a rational being, are bestowed on him at his birth, for then it is that he receives that nature. Among the latter benefits
|
|
|
6139 we must count the guardianship of angels, as we have said above (
|
|
|
6140 <a href="FP_x.html#FP_Q113_A1" id="FP_Q113_A5-p6.1" shape="rect">AA[1]</a>,4). Wherefore from the very moment of his birth man has an angel guardian appointed to him.
|
|
|
6141 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 5 co."><a name="33166" shape="rect"><span class="ref">[33166] Iª q. 113 a. 5 co.</span></a> Respondeo dicendum
|
|
|
6142 quod, sicut Origenes dicit super Matthaeum, super hoc est duplex
|
|
|
6143 opinio. Quidam enim dixerunt quod Angelus ad custodiam homini
|
|
|
6144 deputatur a tempore Baptismi, alii vero quod a tempore nativitatis.
|
|
|
6145 Et hanc opinionem Hieronymus approbat; et rationabiliter. Beneficia
|
|
|
6146 enim quae dantur homini divinitus ex eo quod est Christianus,
|
|
|
6147 incipiunt a tempore Baptismi; sicut perceptio Eucharistiae, et alia
|
|
|
6148 huiusmodi. Sed ea quae providentur homini a Deo, inquantum habet
|
|
|
6149 naturam rationalem, ex tunc ei exhibentur, ex quo nascendo talem
|
|
|
6150 naturam accipit. Et tale beneficium est custodia Angelorum, ut ex
|
|
|
6151 praemissis patet. Unde statim a nativitate habet homo Angelum ad
|
|
|
6152 sui custodiam deputatum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A5-p7">
|
|
|
6153 <b>Reply to Objection 1:</b> Angels are sent to minister, and that efficaciously indeed, for those who shall receive the inheritance of salvation, if
|
|
|
6154 we consider the ultimate effect of their guardianship, which is the realizing of that inheritance. But for all that, the angelic
|
|
|
6155 ministrations are not withdrawn for others although they are not so efficacious as to bring them to salvation: efficacious,
|
|
|
6156 nevertheless, they are, inasmuch as they ward off many evils.
|
|
|
6157 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 5 ad 1"><a name="33167" shape="rect"><span class="ref">[33167] Iª q. 113 a. 5 ad 1</span></a> Ad primum ergo
|
|
|
6158 dicendum quod Angeli mittuntur in ministerium, efficaciter quidem
|
|
|
6159 propter eos solos qui haereditatem capiunt salutis, si consideretur
|
|
|
6160 ultimus effectus custodiae, qui est perceptio haereditatis.
|
|
|
6161 Nihilominus tamen et aliis ministerium Angelorum non subtrahitur,
|
|
|
6162 quamvis in eis hanc efficaciam non habeat, quod perducantur ad
|
|
|
6163 salutem. Efficax tamen est circa eos Angelorum ministerium,
|
|
|
6164 inquantum a multis malis retrahuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A5-p8">
|
|
|
6165 <b>Reply to Objection 2:</b> Guardianship is ordained to enlightenment by instruction, as to its ultimate and principal effect. Nevertheless it has many
|
|
|
6166 other effects consistent with childhood; for instance to ward off the demons, and to prevent both bodily and spiritual harm.
|
|
|
6167 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 5 ad 2"><a name="33168" shape="rect"><span class="ref">[33168] Iª q. 113 a. 5 ad 2</span></a> Ad secundum
|
|
|
6168 dicendum quod officium custodiae ordinatur quidem ad illuminationem
|
|
|
6169 doctrinae, sicut ad ultimum et principalem effectum. Nihilominus
|
|
|
6170 tamen multos alios effectus habet, qui pueris competunt, scilicet
|
|
|
6171 arcere Daemones, et alia nocumenta tam corporalia quam spiritualia
|
|
|
6172 prohibere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A5-p9">
|
|
|
6173 <b>Reply to Objection 3:</b> As long as the child is in the mother's womb it is not entirely separate, but by reason of a certain intimate tie, is still
|
|
|
6174 part of her: just as the fruit while hanging on the tree is part of the tree. And therefore it can be said with some degree
|
|
|
6175 of probability, that the angel who guards the mother guards the child while in the womb. But at its birth, when it becomes
|
|
|
6176 separate from the mother, an angel guardian is appointed to it; as Jerome, above
|
|
|
6177 quoted, says.
|
|
|
6178 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 5 ad 3"><a name="33169" shape="rect"><span class="ref">[33169] Iª q. 113 a. 5 ad 3</span></a> Ad tertium
|
|
|
6179 dicendum quod puer quandiu est in materno utero, non totaliter est
|
|
|
6180 a matre separatus, sed per quandam colligationem est quodammodo
|
|
|
6181 adhuc aliquid eius, sicut et fructus pendens in arbore, est aliquid
|
|
|
6182 arboris. Et ideo probabiliter dici potest quod Angelus qui est in
|
|
|
6183 custodia matris, custodiat prolem in matris utero existentem. Sed
|
|
|
6184 in nativitate, quando separatur a matre, Angelus ei ad custodiam
|
|
|
6185 deputatur, ut Hieronymus dicit.</p></div></div></div><div id="FP_Q113_A6" class="div4"><h4 id="FP_Q113_A6-p0.1">Q. 113. A. 6. Whether the angel guardian ever forsakes a man?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A6-p2">
|
|
|
6186 <b>Objection 1:</b> It would seem that the angel guardian sometimes forsakes the man whom he is appointed to guard. For it is said (
|
|
|
6187 <a class="scripRef" id="FP_Q113_A6-p2.1" href="./asv.html#Jer.51.9" target="asv">Jer. 51:9</a>) in the person of the angels: "We would have cured Babylon, but she is not healed: let us forsake her." And (
|
|
|
6188 <a class="scripRef" id="FP_Q113_A6-p2.2" href="./asv.html#Isa.5.5" target="asv">Is. 5:5</a>) it is written: "I will take away the hedge"---that is, "the guardianship of the angels" [gloss]---"and it shall be wasted."
|
|
|
6189 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 6 arg. 1"><a name="33170" shape="rect"><span class="ref">[33170] Iª q. 113 a. 6 arg. 1</span></a> Ad sextum sic
|
|
|
6190 proceditur. Videtur quod Angelus custos quandoque deserat hominem
|
|
|
6191 cuius custodiae deputatur. Dicitur enim Ierem. li, ex persona
|
|
|
6192 Angelorum, <i>curavimus Babylonem, et non est curata, derelinquamus
|
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|
6193 ergo eam</i>. Et Isaiae V, <i>auferam sepem eius, et erit in
|
|
|
6194 conculcationem</i>; Glossa, <i>idest Angelorum custodiam</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A6-p3">
|
|
|
6195 <b>Objection 2:</b> Further, God's guardianship excels that of the angels. But God forsakes man at times, according to
|
|
|
6196 <a class="scripRef" id="FP_Q113_A6-p3.1" href="./asv.html#Ps.21.2" target="asv"> Ps. 21:2</a>: "O God, my God, look upon me: why hast Thou forsaken me?" Much rather therefore does an angel guardian forsake man.
|
|
|
6197 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 6 arg. 2"><a name="33171" shape="rect"><span class="ref">[33171] Iª q. 113 a. 6 arg. 2</span></a> Praeterea,
|
|
|
6198 principalius custodit Deus quam Angelus. Sed Deus aliquando hominem
|
|
|
6199 derelinquit; secundum illud Psalmi XXI, <i>Deus, Deus meus, respice
|
|
|
6200 in me, quare me dereliquisti?</i> Ergo multo magis Angelus custos
|
|
|
6201 hominem derelinquit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A6-p4">
|
|
|
6202 <b>Objection 3:</b> Further, according to Damascene (De Fide Orth. ii, 3), "When the angels are here with us, they are not in heaven." But sometimes
|
|
|
6203 they are in heaven. Therefore sometimes they forsake us.
|
|
|
6204 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 6 arg. 3"><a name="33172" shape="rect"><span class="ref">[33172] Iª q. 113 a. 6 arg. 3</span></a> Praeterea,
|
|
|
6205 sicut dicit Damascenus, <i>Angeli, cum sunt hic nobiscum, non sunt
|
|
|
6206 in caelo</i>. Sed aliquando sunt in caelo. Ergo aliquando nos
|
|
|
6207 derelinquunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A6-p5">
|
|
|
6208 <b>On the contrary,</b> The demons are ever assailing us, according to
|
|
|
6209 <a class="scripRef" id="FP_Q113_A6-p5.1" href="./asv.html#iPet.5.8" target="asv">1 Pet. 5:8</a>: "Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour." Much more therefore do the good
|
|
|
6210 angels ever guard us.
|
|
|
6211 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 6 s. c."><a name="33173" shape="rect"><span class="ref">[33173] Iª q. 113 a. 6 s. c.</span></a> Sed contra,
|
|
|
6212 Daemones nos semper impugnant; secundum illud I Petri V,
|
|
|
6213 <i>adversarius vester Diabolus tanquam leo rugiens circuit,
|
|
|
6214 quaerens quem devoret</i>. Ergo multo magis boni Angeli semper nos
|
|
|
6215 custodiunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A6-p6">
|
|
|
6216 <b>I answer that,</b> As appears above
|
|
|
6217 <a href="FP_x.html#FP_Q113_A2" id="FP_Q113_A6-p6.1" shape="rect">(A[2])</a>, the guardianship of the angels is an effect of Divine providence in regard to man. Now it is evident that neither man, nor
|
|
|
6218 anything at all, is entirely withdrawn from the providence of God: for in as far as a thing participates being, so far is
|
|
|
6219 it subject to the providence that extends over all being. God indeed is said to forsake man, according to the ordering of
|
|
|
6220 His providence, but only in so far as He
|
|
|
6221 allows man to suffer some defect of punishment or of fault. In like manner it must be said that the angel guardian never forsakes
|
|
|
6222 a man entirely, but sometimes he leaves him in some particular, for instance by not preventing him from being subject to some
|
|
|
6223 trouble, or even from falling into sin, according to the ordering of Divine judgments. In this sense Babylon and the House
|
|
|
6224 of Israel are said to have been forsaken by the angels, because their angel guardians did not prevent them from being
|
|
|
6225 subject to tribulation.
|
|
|
6226 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 6 co."><a name="33174" shape="rect"><span class="ref">[33174] Iª q. 113 a. 6 co.</span></a> Respondeo dicendum
|
|
|
6227 quod custodia Angelorum, ut ex supra dictis patet, est quaedam
|
|
|
6228 executio divinae providentiae circa homines facta. Manifestum est
|
|
|
6229 autem quod nec homo, nec res aliqua, totaliter divinae providentiae
|
|
|
6230 subtrahitur, inquantum enim aliquid participat de esse, intantum
|
|
|
6231 subditur universali providentiae entium. Sed intantum Deus,
|
|
|
6232 secundum ordinem suae providentiae, dicitur hominem derelinquere,
|
|
|
6233 inquantum permittit hominem pati aliquem defectum vel poenae vel
|
|
|
6234 culpae. Similiter etiam dicendum est quod Angelus custos nunquam
|
|
|
6235 totaliter dimittit hominem, sed ad aliquid interdum eum dimittit;
|
|
|
6236 prout scilicet non impedit quin subdatur alicui tribulationi, vel
|
|
|
6237 etiam quin cadat in peccatum, secundum ordinem divinorum
|
|
|
6238 iudiciorum. Et secundum hoc Babylon et domus Israel ab Angelis
|
|
|
6239 derelictae dicuntur, quia Angeli earum custodes non impediverunt
|
|
|
6240 quin tribulationibus subderentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A6-p7"> From this the answers are clear to the first and second objections.</p></div><div class="lat"><p class="latin" title="I q. 113 a. 6 ad 1"><a name="33175" shape="rect"><span class="ref">[33175] Iª q. 113 a. 6 ad 1</span></a> Et per hoc patet
|
|
|
6241 solutio ad primum et secundum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A6-p8">
|
|
|
6242 <b>Reply to Objection 3:</b> Although an angel may forsake a man sometimes locally, he does not for that reason forsake him as to the effect of his guardianship:
|
|
|
6243 for even when he is in heaven he knows what is happening to man; nor does he need time for his local motion, for he can be
|
|
|
6244 with man in an instant.
|
|
|
6245 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 6 ad 3"><a name="33176" shape="rect"><span class="ref">[33176] Iª q. 113 a. 6 ad 3</span></a> Ad tertium
|
|
|
6246 dicendum quod Angelus, etsi interdum derelinquat hominem loco, non
|
|
|
6247 tamen derelinquit eum quantum ad effectum custodiae, quia etiam cum
|
|
|
6248 est in caelo, cognoscit quid circa hominem agatur; nec indiget mora
|
|
|
6249 temporis ad motum localem, sed statim potest adesse.</p></div></div></div><div id="FP_Q113_A7" class="div4"><h4 id="FP_Q113_A7-p0.1">Q. 113. A. 7. Whether angels grieve for the ills of those whom they guard?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p2">
|
|
|
6250 <b>Objection 1:</b> It would seem that angels grieve for the ills of those whom they guard. For it is written (
|
|
|
6251 <a class="scripRef" id="FP_Q113_A7-p2.1" href="./asv.html#Isa.33.7" target="asv">Is. 33:7</a>): "The angels of peace shall weep bitterly." But weeping is a sign of grief and sorrow. Therefore angels grieve for the ills
|
|
|
6252 of those whom they guard.
|
|
|
6253 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 arg. 1"><a name="33177" shape="rect"><span class="ref">[33177] Iª q. 113 a. 7 arg. 1</span></a> Ad septimum sic
|
|
|
6254 proceditur. Videtur quod Angeli doleant de malis eorum quos
|
|
|
6255 custodiunt. Dicitur enim Isaiae XXXIII, <i>Angeli pacis amare
|
|
|
6256 flebunt</i>. Sed fletus est signum doloris et tristitiae. Ergo
|
|
|
6257 Angeli tristantur de malis hominum quos custodiunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p3">
|
|
|
6258 <b>Objection 2:</b> Further, according to Augustine (De Civ. Dei xiv, 15), "sorrow is for those things that happen against our will." But the
|
|
|
6259 loss of the man whom he has guarded is against the guardian angel's will. Therefore angels grieve for the loss of men.
|
|
|
6260 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 arg. 2"><a name="33178" shape="rect"><span class="ref">[33178] Iª q. 113 a. 7 arg. 2</span></a> Praeterea,
|
|
|
6261 tristitia est, ut Augustinus dicit, <i>de his quae nobis nolentibus
|
|
|
6262 accidunt</i>. Sed perditio hominis custoditi est contra voluntatem
|
|
|
6263 Angeli custodis. Ergo tristantur Angeli de perditione hominum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p4">
|
|
|
6264 <b>Objection 3:</b> Further, as sorrow is contrary to joy, so penance is contrary to sin. But angels rejoice about one sinner doing penance,
|
|
|
6265 as we are told,
|
|
|
6266 <a class="scripRef" id="FP_Q113_A7-p4.1" href="./asv.html#Luke.15.7" target="asv"> Lk. 15:7.</a> Therefore they grieve for the just man who falls into sin.
|
|
|
6267 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 arg. 3"><a name="33179" shape="rect"><span class="ref">[33179] Iª q. 113 a. 7 arg. 3</span></a> Praeterea,
|
|
|
6268 sicut gaudio contrariatur tristitia, ita poenitentiae contrariatur
|
|
|
6269 peccatum. Sed Angeli gaudent de peccatore poenitentiam agente, ut
|
|
|
6270 habetur Lucae XV. Ergo tristantur de iusto in peccatum cadente.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p5">
|
|
|
6271 <b>Objection 4:</b> Further, on
|
|
|
6272 <a class="scripRef" id="FP_Q113_A7-p5.1" href="./asv.html#Num.18.12" target="asv"> Numbers 18:12</a>: "Whatsoever first-fruits they offer," etc. the gloss of Origen says: "The angels are brought to judgment as to whether men
|
|
|
6273 have fallen through their negligence or through their own fault." But it is reasonable for anyone to grieve for the ills which
|
|
|
6274 have brought him to judgment. Therefore angels grieve for men's sins.
|
|
|
6275 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 arg. 4"><a name="33180" shape="rect"><span class="ref">[33180] Iª q. 113 a. 7 arg. 4</span></a> Praeterea,
|
|
|
6276 super illud Num. XVIII; quidquid offerunt primitiarum etc., dicit
|
|
|
6277 Glossa Origenis; <i>trahuntur Angeli in iudicium, utrum ex ipsorum
|
|
|
6278 negligentia, an hominum ignavia lapsi sint</i>. Sed quilibet
|
|
|
6279 rationabiliter dolet de malis propter quae in iudicium tractus est.
|
|
|
6280 Ergo Angeli dolent de peccatis hominum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p6">
|
|
|
6281 <b>On the contrary,</b> Where there is grief and sorrow, there is not perfect happiness: wherefore it is written (
|
|
|
6282 <a class="scripRef" id="FP_Q113_A7-p6.1" href="./asv.html#Rev.21.4" target="asv">Apoc. 21:4</a>): "Death shall be no more, nor mourning, nor crying, nor sorrow." But the angels are perfectly happy. Therefore they have
|
|
|
6283 no cause for grief.
|
|
|
6284 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 s. c."><a name="33181" shape="rect"><span class="ref">[33181] Iª q. 113 a. 7 s. c.</span></a> Sed contra, ubi
|
|
|
6285 est tristitia et dolor, non est perfecta felicitas, unde dicitur
|
|
|
6286 Apoc. XXI, <i>mors ultra non erit, neque luctus, neque clamor,
|
|
|
6287 neque ullus dolor</i>. Sed Angeli sunt perfecte beati. Ergo de
|
|
|
6288 nullo dolent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p7">
|
|
|
6289 <b>I answer that,</b> Angels do not grieve, either for sins or for the pains inflicted on men. For grief and sorrow, according to Augustine (De
|
|
|
6290 Civ. Dei xiv, 15) are for those things which occur against our will. But nothing happens in the world contrary to the will
|
|
|
6291 of the angels and the other blessed, because they will cleaves entirely to the ordering of Divine justice; while nothing happens
|
|
|
6292 in the world save what is effected or permitted by Divine justice. Therefore simply
|
|
|
6293 speaking, nothing occurs in the world against the will of the blessed. For as the Philosopher says (Ethic. iii, 1) that is
|
|
|
6294 called simply voluntary, which a man wills in a particular case, and at a particular time, having considered all the circumstances;
|
|
|
6295 although universally speaking, such a thing would not be voluntary: thus the sailor does not will the casting of his cargo
|
|
|
6296 into the sea, considered universally and absolutely, but on account of the threatened danger of his life, he wills it.
|
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|
6297 Wherefore this is voluntary rather than involuntary, as stated in the same passage. Therefore universally and absolutely speaking
|
|
|
6298 the angels do not will sin and the pains inflicted on its account: but they do will the fulfilment of the ordering of Divine
|
|
|
6299 justice in this matter, in respect of which some are subjected to pains and are allowed to fall into sin.
|
|
|
6300 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 co."><a name="33182" shape="rect"><span class="ref">[33182] Iª q. 113 a. 7 co.</span></a> Respondeo dicendum
|
|
|
6301 quod Angeli non dolent neque de peccatis, neque de poenis hominum.
|
|
|
6302 Tristitia enim et dolor, secundum Augustinum, non est nisi de his
|
|
|
6303 quae contrariantur voluntati. Nihil autem accidit in mundo quod sit
|
|
|
6304 contrarium voluntati Angelorum et aliorum beatorum, quia voluntas
|
|
|
6305 eorum totaliter inhaeret ordini divinae iustitiae; nihil autem fit
|
|
|
6306 in mundo, nisi quod per divinam iustitiam fit aut permittitur. Et
|
|
|
6307 ideo, simpliciter loquendo, nihil fit in mundo contra voluntatem
|
|
|
6308 beatorum. Ut enim philosophus dicit in III Ethic. illud dicitur
|
|
|
6309 simpliciter voluntarium, quod aliquis vult in particulari, secundum
|
|
|
6310 quod agitur, consideratis scilicet omnibus quae circumstant,
|
|
|
6311 quamvis in universali consideratum non esset voluntarium, sicut
|
|
|
6312 nauta non vult proiectionem mercium in mare, absolute et
|
|
|
6313 universaliter considerando, sed imminente periculo salutis hoc
|
|
|
6314 vult. Unde magis est hoc voluntarium quam involuntarium, ut ibidem
|
|
|
6315 dicitur. Sic igitur Angeli peccata et poenas hominum, universaliter
|
|
|
6316 et absolute loquendo, non volunt, volunt tamen quod circa hoc ordo
|
|
|
6317 divinae iustitiae servetur, secundum quem quidam poenis subduntur,
|
|
|
6318 et peccare permittuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p8">
|
|
|
6319 <b>Reply to Objection 1:</b> These words of Isaias may be understood of the angels, i.e. the messengers, of Ezechias, who wept on account of the words
|
|
|
6320 of Rabsaces, as related
|
|
|
6321 <a class="scripRef" id="FP_Q113_A7-p8.1" href="./asv.html#Isa.37.2" target="asv"> Is. 37:2 </a>seqq.: this would be the literal sense. According to the allegorical sense the "angels of peace" are the apostles and preachers
|
|
|
6322 who weep for men's sins. If according to the anagogical sense this passage be expounded of the blessed angels, then the expression
|
|
|
6323 is metaphorical, and
|
|
|
6324 signifies that universally speaking the angels will the salvation of mankind: for in this sense we attribute passions to God
|
|
|
6325 and the angels.
|
|
|
6326 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 ad 1"><a name="33183" shape="rect"><span class="ref">[33183] Iª q. 113 a. 7 ad 1</span></a> Ad primum ergo
|
|
|
6327 dicendum quod verbum illud Isaiae potest intelligi de Angelis,
|
|
|
6328 idest nuntiis, Ezechiae, qui fleverunt propter verba Rabsacis; de
|
|
|
6329 quibus habetur Isaiae XXXVII. Et hoc secundum litteralem sensum.
|
|
|
6330 Secundum vero allegoricum, Angeli pacis sunt apostoli et alii
|
|
|
6331 praedicatores, qui flent pro peccatis hominum. Si vero secundum
|
|
|
6332 sensum anagogicum exponatur de Angelis beatis, tunc metaphorica
|
|
|
6333 erit locutio, ad designandum quod Angeli volunt in universali
|
|
|
6334 hominum salutem. Sic enim Deo et Angelis huiusmodi passiones
|
|
|
6335 attribuuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p9"> The reply to the second objection appears from what has been said.</p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 ad 2"><a name="33184" shape="rect"><span class="ref">[33184] Iª q. 113 a. 7 ad 2</span></a> Ad secundum patet
|
|
|
6336 solutio per ea quae dicta sunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p10">
|
|
|
6337 <b>Reply to Objection 3:</b> Both in man's repentance and in man's sin there is one reason for the angel's joy, namely the fulfilment of the ordering
|
|
|
6338 of the Divine Providence.
|
|
|
6339 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 ad 3"><a name="33185" shape="rect"><span class="ref">[33185] Iª q. 113 a. 7 ad 3</span></a> Ad tertium
|
|
|
6340 dicendum quod tam in poenitentia hominum, quam in peccato, manet
|
|
|
6341 una ratio gaudii Angelis, scilicet impletio ordinis divinae
|
|
|
6342 providentiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p11">
|
|
|
6343 <b>Reply to Objection 4:</b> The angels are brought into judgment for the sins of men, not as guilty, but as witnesses to convict man of weakness.
|
|
|
6344 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 ad 4"><a name="33186" shape="rect"><span class="ref">[33186] Iª q. 113 a. 7 ad 4</span></a> Ad quartum
|
|
|
6345 dicendum quod Angeli ducuntur in iudicium pro peccatis hominum, non
|
|
|
6346 quasi rei, sed quasi testes, ad convincendum homines de eorum
|
|
|
6347 ignavia.</p></div></div></div></div>
|
|
|
6348 <div id="FP_Q114" class="div3">
|
|
|
6349 <h3 id="FP_Q114-p0.1">Q. 114. OF THE ASSAULTS OF THE DEMONS (FIVE ARTICLES) </h3>
|
|
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6350 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
6351 <p id="FP_Q114-p2"> We now consider the assaults of the demons. Under this head there are five points of inquiry:</p><p id="FP_Q114-p3"><a href="#FP_Q114_A1"> (1) Whether men are assailed by the demons?</a></p><p id="FP_Q114-p4"><a href="#FP_Q114_A2"> (2) Whether to tempt is proper to the devil?</a></p><p id="FP_Q114-p5"><a href="#FP_Q114_A3"> (3) Whether all the sins of men are to be set down to the assaults or temptations of the demons?</a></p><p id="FP_Q114-p6"><a href="#FP_Q114_A4"> (4) Whether they can work real miracles for the purpose of leading men astray?</a></p><p id="FP_Q114-p7"><a href="#FP_Q114_A5"> (5) Whether the demons who are overcome by men, are hindered from making further assaults?</a></p>
|
|
|
6352 </div></div><div class="lat"><p class="latin" title="I q. 114 pr."><a name="33193" shape="rect"><span class="ref">[33193]
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|
|
6353 Iª q. 114 pr.</span></a> Deinde considerandum est de
|
|
|
6354 impugnatione Daemonum. Et circa hoc quaeruntur quinque. Primo,
|
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|
6355 utrum homines a Daemonibus impugnentur. Secundo, utrum tentare sit
|
|
|
6356 proprium Diaboli. Tertio, utrum omnia peccata hominum ex
|
|
|
6357 impugnatione sive tentatione Daemonum proveniant. Quarto, utrum
|
|
|
6358 possint vera miracula facere ad seducendum. Quinto, utrum Daemones
|
|
|
6359 qui ab hominibus superantur, ab impugnatione hominum arceantur.</p></div></div></div>
|
|
|
6360 <div id="FP_Q114_A1" class="div4"><h4 id="FP_Q114_A1-p0.1">Q. 114. A. 1. Whether men are assailed by the demons?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A1-p2">
|
|
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6361 <b>Objection 1:</b> It would seem that men are not assailed by the demons. For angels are sent by God to guard man. But demons are not sent by
|
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|
6362 God: for the demons' intention is the loss of souls; whereas God's is the salvation of souls. Therefore demons are not deputed
|
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6363 to assail man.
|
|
|
6364 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 1 arg. 1"><a name="33194" shape="rect"><span class="ref">[33194] Iª q. 114 a. 1 arg. 1</span></a> Ad primum sic
|
|
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6365 proceditur. Videtur quod homines non impugnentur a Daemonibus.
|
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6366 Angeli enim deputantur ad hominum custodiam, missi a Deo. Sed
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|
|
6367 Daemones non mittuntur a Deo, cum Daemonum intentio sit perdere
|
|
|
6368 animas, Dei autem salvare. Ergo Daemones non deputantur ad hominum
|
|
|
6369 impugnationem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A1-p3">
|
|
|
6370 <b>Objection 2:</b> Further, it is not a fair fight, for the weak to be set against the strong, and the ignorant against the astute. But men
|
|
|
6371 are weak and ignorant, whereas the demons are strong and astute. It is not therefore to be permitted by God, the author of
|
|
|
6372 all justice, that men should be assailed by demons.
|
|
|
6373 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 1 arg. 2"><a name="33195" shape="rect"><span class="ref">[33195] Iª q. 114 a. 1 arg. 2</span></a> Praeterea, non
|
|
|
6374 est aequa conditio pugnae, ut infirmus contra fortem, ignarus
|
|
|
6375 contra astutum exponatur ad bellum. Sed homines sunt infirmi et
|
|
|
6376 ignari; Daemones autem potentes et astuti. Non est ergo
|
|
|
6377 permittendum a Deo, qui est omnis iustitiae auctor, ut homines a
|
|
|
6378 Daemonibus impugnentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A1-p4">
|
|
|
6379 <b>Objection 3:</b> Further, the assaults of the flesh and the world are enough for man's exercise. But God permits His elect to be assailed
|
|
|
6380 that they may be exercised. Therefore there is no need for them to be assailed by the demons.
|
|
|
6381 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 1 arg. 3"><a name="33196" shape="rect"><span class="ref">[33196] Iª q. 114 a. 1 arg. 3</span></a> Praeterea, ad
|
|
|
6382 exercitium hominum sufficit impugnatio carnis et mundi. Sed Deus
|
|
|
6383 permittit electos suos impugnari propter eorum exercitium. Ergo non
|
|
|
6384 videtur necessarium quod a Daemonibus impugnentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A1-p5">
|
|
|
6385 <b>On the contrary,</b> The Apostle says (
|
|
|
6386 <a class="scripRef" id="FP_Q114_A1-p5.1" href="./asv.html#Eph.6.12" target="asv">Eph. 6:12</a>): "Our wrestling is not against flesh and blood; but against Principalities and Powers, against the rulers of the world of
|
|
|
6387 this darkness, against the spirits of wickedness in the high places."
|
|
|
6388 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 1 s. c."><a name="33197" shape="rect"><span class="ref">[33197] Iª q. 114 a. 1 s. c.</span></a> Sed contra est
|
|
|
6389 quod apostolus dicit, ad Ephes. VI, quod <i>non est nobis
|
|
|
6390 colluctatio adversus carnem et sanguinem, sed adversus principes et
|
|
|
6391 potestates, adversus mundi rectores tenebrarum harum, contra
|
|
|
6392 spiritualia nequitiae in caelestibus</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A1-p6">
|
|
|
6393 <b>I answer that,</b> Two things may be considered in the assault of the demons---the assault itself, and the ordering thereof. The assault itself
|
|
|
6394 is due to the malice of the demons, who through envy endeavor to hinder man's progress; and through pride usurp a semblance
|
|
|
6395 of Divine power, by deputing certain ministers to assail man, as the angels of God in their various offices minister to man's
|
|
|
6396 salvation. But the ordering of the assault is from God, Who knows how to make orderly
|
|
|
6397 use of evil by ordering it to good. On the other hand, in regard to the angels, both their guardianship and the ordering thereof
|
|
|
6398 are to be referred to God as their first author.
|
|
|
6399 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 1 co."><a name="33198" shape="rect"><span class="ref">[33198] Iª q. 114 a. 1 co.</span></a> Respondeo dicendum
|
|
|
6400 quod circa impugnationem Daemonum duo est considerare, scilicet
|
|
|
6401 ipsam impugnationem, et impugnationis ordinem. Impugnatio quidem
|
|
|
6402 ipsa ex Daemonum malitia procedit, qui propter invidiam profectum
|
|
|
6403 hominum impedire nituntur; et propter superbiam divinae potestatis
|
|
|
6404 similitudinem usurpant, deputando sibi ministros determinatos ad
|
|
|
6405 hominum impugnationem, sicut et Angeli Deo ministrant in
|
|
|
6406 determinatis officiis ad hominum salutem. Sed ordo impugnationis
|
|
|
6407 ipsius est a Deo, qui ordinate novit malis uti, ad bona ea
|
|
|
6408 ordinando. Sed ex parte Angelorum, tam ipsa custodia quam ordo
|
|
|
6409 custodiae reducitur ad Deum, sicut ad primum auctorem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A1-p7">
|
|
|
6410 <b>Reply to Objection 1:</b> The wicked angels assail men in two ways. Firstly by instigating them to sin; and thus they are not sent by God to assail
|
|
|
6411 us, but are sometimes permitted to do so according to God's just judgments. But sometimes their assault is a punishment to
|
|
|
6412 man: and thus they are sent by God; as the lying spirit was sent to punish Achab, King of Israel, as is related in
|
|
|
6413 <a class="scripRef" id="FP_Q114_A1-p7.1" href="./asv.html#." target="asv">3 Kings 22:20.</a> For punishment is referred to God as its first author.
|
|
|
6414 Nevertheless the demons who are sent to punish, do so with an intention other than that for which they are sent; for they
|
|
|
6415 punish from hatred or envy; whereas they are sent by God on account of His justice.
|
|
|
6416 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 1 ad 1"><a name="33199" shape="rect"><span class="ref">[33199] Iª q. 114 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
6417 dicendum quod mali Angeli impugnant homines dupliciter. Uno modo,
|
|
|
6418 instigando ad peccatum. Et sic non mittuntur a Deo ad impugnandum,
|
|
|
6419 sed aliquando permittuntur, secundum Dei iusta iudicia. Aliquando
|
|
|
6420 autem impugnant homines puniendo. Et sic mittuntur a Deo; sicut
|
|
|
6421 missus est spiritus mendax ad puniendum Achab regem Israel, ut
|
|
|
6422 dicitur III Reg. ult. Poena enim refertur in Deum, sicut in primum
|
|
|
6423 auctorem. Et tamen Daemones ad puniendum missi, alia intentione
|
|
|
6424 puniunt, quam mittantur, nam ipsi puniunt ex odio vel invidia;
|
|
|
6425 mittuntur autem a Deo propter eius iustitiam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A1-p8">
|
|
|
6426 <b>Reply to Objection 2:</b> In order that the conditions of the fight be not unequal, there is as regards man the promised recompense, to be gained principally
|
|
|
6427 through the grace of God, secondarily through the guardianship of the angels. Wherefore (
|
|
|
6428 <a class="scripRef" id="FP_Q114_A1-p8.1" href="./asv.html#." target="asv">4 Kings 6:16</a>), Eliseus said to his servant: "Fear not, for there are more with us than with them."
|
|
|
6429 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 1 ad 2"><a name="33200" shape="rect"><span class="ref">[33200] Iª q. 114 a. 1 ad 2</span></a> Ad secundum
|
|
|
6430 dicendum quod ad hoc quod non sit inaequalis pugnae conditio, fit
|
|
|
6431 ex parte hominis recompensatio, principaliter quidem per auxilium
|
|
|
6432 divinae gratiae; secundario autem per custodiam Angelorum. Unde IV
|
|
|
6433 Reg., Elisaeus dixit ad ministrum suum, <i>noli timere, plures enim
|
|
|
6434 nobiscum sunt, quam cum illis</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A1-p9">
|
|
|
6435 <b>Reply to Objection 3:</b> The assault of the flesh and the world would suffice for the exercise of human weakness: but it does not suffice for the
|
|
|
6436 demon's malice, which makes use of both the above in assailing men. But by the Divine ordinance this tends to the glory of
|
|
|
6437 the elect.
|
|
|
6438 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 1 ad 3"><a name="33201" shape="rect"><span class="ref">[33201] Iª q. 114 a. 1 ad 3</span></a> Ad tertium
|
|
|
6439 dicendum quod infirmitati humanae sufficeret ad exercitium
|
|
|
6440 impugnatio quae est a carne et mundo, sed malitiae Daemonum non
|
|
|
6441 sufficit, quae utroque utitur ad hominum impugnationem. Sed tamen
|
|
|
6442 ex divina ordinatione hoc provenit in gloriam electorum.</p></div></div></div><div id="FP_Q114_A4" class="div4"><h4 id="FP_Q114_A4-p0.1">Q. 114. A. 4. Whether demons can lead men astray by means of real miracles?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A4-p2">
|
|
|
6443 <b>Objection 1:</b> It would seem that the demons cannot lead men astray by means of real miracles. For the activity of the demons will show
|
|
|
6444 itself especially in the works of Antichrist. But as the Apostle says (
|
|
|
6445 <a class="scripRef" id="FP_Q114_A4-p2.1" href="./asv.html#iiThess.2.9" target="asv">2 Thess. 2:9</a>), his "coming is according to the working of Satan, in all power, and signs, and lying wonders." Much more therefore at other
|
|
|
6446 times do the demons perform lying wonders.
|
|
|
6447 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 4 arg. 1"><a name="33218" shape="rect"><span class="ref">[33218] Iª q. 114 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
6448 proceditur. Videtur quod Daemones non possint homines seducere per
|
|
|
6449 aliqua miracula vera. Operatio enim Daemonum maxime vigebit in
|
|
|
6450 operibus Antichristi. Sed sicut apostolus dicit II ad Thessal. II,
|
|
|
6451 <i>eius adventus est secundum operationem Satanae, in omni virtute
|
|
|
6452 et signis et prodigiis mendacibus</i>. Ergo multo magis alio
|
|
|
6453 tempore per Daemones non fiunt nisi signa mendacia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A4-p3">
|
|
|
6454 <b>Objection 2:</b> Further, true miracles are wrought by some corporeal change. But demons are unable to change the nature of a body; for Augustine
|
|
|
6455 says (De Civ. Dei xviii, 18): "I cannot believe that the human body can receive the limbs of a beast by means of a demon's
|
|
|
6456 art or power." Therefore the demons cannot work real miracles.
|
|
|
6457 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 4 arg. 2"><a name="33219" shape="rect"><span class="ref">[33219] Iª q. 114 a. 4 arg. 2</span></a> Praeterea, vera
|
|
|
6458 miracula per aliquam corporum immutationem fiunt. Sed Daemones non
|
|
|
6459 possunt immutare corpus in aliam naturam, dicit enim Augustinus,
|
|
|
6460 XVIII de Civ. Dei, <i>nec corpus quidem humanum ulla ratione
|
|
|
6461 crediderim Daemonum arte vel potestate in membra bestialia posse
|
|
|
6462 converti</i>. Ergo Daemones vera miracula facere non possunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A4-p4">
|
|
|
6463 <b>Objection 3:</b> Further, an argument is useless which may prove both ways. If therefore real miracles can be wrought by demons, to persuade
|
|
|
6464 one of what is false, they will be useless to confirm the teaching of the faith. This is unfitting; for it is written (
|
|
|
6465 <a class="scripRef" id="FP_Q114_A4-p4.1" href="./asv.html#Mark.16.20" target="asv">Mk. 16:20</a>): "The Lord working withal, and confirming the word with signs that followed."
|
|
|
6466 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 4 arg. 3"><a name="33220" shape="rect"><span class="ref">[33220] Iª q. 114 a. 4 arg. 3</span></a> Praeterea,
|
|
|
6467 argumentum efficaciam non habet, quod se habet ad opposita. Si ergo
|
|
|
6468 miracula vera possunt fieri a Daemonibus ad falsitatem
|
|
|
6469 persuadendam, non erunt efficacia ad veritatem fidei confirmandam.
|
|
|
6470 Quod est inconveniens, cum dicatur Marci ult., <i>domino
|
|
|
6471 cooperante, et sermonem confirmante sequentibus signis</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A4-p5">
|
|
|
6472 <b>On the contrary,</b> Augustine says
|
|
|
6473 <a href="#FP_Q83" id="FP_Q114_A4-p5.1" shape="rect">(Q[83];</a> [*Lib. xxi, Sent. sent 4, among the supposititious works of St. Augustine]): "Often by means of the magic art miracles are
|
|
|
6474 wrought like those which are wrought by the servants of God."
|
|
|
6475 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 4 s. c."><a name="33221" shape="rect"><span class="ref">[33221] Iª q. 114 a. 4 s. c.</span></a> Sed contra est
|
|
|
6476 quod Augustinus dicit, libro octoginta trium quaest., quod
|
|
|
6477 <i>magicis artibus fiunt miracula plerumque similia illis miraculis
|
|
|
6478 quae fiunt per servos Dei</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q114_A4-p6">
|
|
|
6479 <b>I answer that,</b> As is clear from what has been said above (
|
|
|
6480 <a href="FP_x.html#FP_Q110_A4" id="FP_Q114_A4-p6.1" shape="rect">Q[110], A[4]</a>), if we take a miracle in the strict sense, the demons cannot work miracles, nor can any creature, but God alone: since in
|
|
|
6481 the strict sense a miracle is something done outside the order of the entire created nature, under which order every power
|
|
|
6482 of a creature is contained. But sometimes miracle may be taken in a wide sense, for whatever exceeds the human power and experience.
|
|
|
6483 And thus demons can work miracles, that is, things which rouse man's astonishment, by reason of their being beyond his power
|
|
|
6484 and outside his sphere of knowledge. For even a man by doing what is beyond the power and knowledge of another, leads him
|
|
|
6485 to marvel at what he has done, so that in a way he seems to that man to have worked a miracle.
|
|
|
6486 </p><p id="FP_Q114_A4-p7"> It is to be noted, however, that although these works of demons which appear marvelous to us are not real miracles, they
|
|
|
6487 are sometimes nevertheless something real. Thus the magicians of Pharaoh by the demons' power produced real serpents and frogs.
|
|
|
6488 And "when fire came down from heaven and at one blow consumed Job's servants and sheep; when the storm struck down his house
|
|
|
6489 and with it his children---these were the work of Satan, not phantoms"; as Augustine says (De Civ. Dei xx,
|
|
|
6490 19).
|
|
|
6491 </p></div></div><div class="lat"><p class="latin" title="I q. 114 a. 4 co."><a name="33222" shape="rect"><span class="ref">[33222] Iª q. 114 a. 4 co.</span></a> Respondeo dicendum
|
|
|
6492 quod, sicut ex supra dictis patet, si miraculum proprie accipiatur,
|
|
|
6493 Daemones miracula facere non possunt, nec aliqua creatura, sed
|
|
|
6494 solus Deus, quia miraculum proprie dicitur quod fit praeter ordinem
|
|
|
6495 totius naturae creatae, sub quo ordine continetur omnis virtus
|
|
|
6496 creaturae. Dicitur tamen quandoque miraculum large, quod excedit
|
|
|
6497 humanam facultatem et considerationem. Et sic Daemones possunt
|
|
|
6498 facere miracula, quae scilicet homines mirantur, inquantum eorum
|
|
|
6499 facultatem et cognitionem excedunt. Nam et unus homo, inquantum
|
|
|
6500 facit aliquid quod est supra facultatem et cognitionem alterius,
|
|
|
6501 ducit alium in admirationem sui operis, ut quodammodo miraculum
|
|
|
6502 videatur operari. Sciendum est tamen quod, quamvis huiusmodi opera
|
|
|
6503 Daemonum, quae nobis miracula videntur, ad veram rationem miraculi
|
|
|
6504 non pertingant; sunt tamen quandoque verae res. Sicut magi
|
|
|
6505 Pharaonis per virtutem Daemonum veros serpentes et ranas fecerunt.
|
|
|
6506 <i>Et quando ignis de caelo cecidit et familiam Iob cum gregibus
|
|
|
6507 pecorum uno impetu consumpsit, et turbo domum deiiciens filios eius
|
|
|
6508 occidit, quae fuerunt opera Satanae, phantasmata non fuerunt</i>,
|
|
|
6509 ut Augustinus dicit, XX de Civ. Dei.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A4-p8">
|
|
|
6510 <b>Reply to Objection 1:</b> As Augustine says in the same place, the works of Antichrist may be called lying wonders, "either because he will deceive
|
|
|
6511 men's senses by means of phantoms, so that he will not really do what he will seem to do; or because, if he work real prodigies,
|
|
|
6512 they will lead those into falsehood who believe in him."
|
|
|
6513 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 4 ad 1"><a name="33223" shape="rect"><span class="ref">[33223] Iª q. 114 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
6514 dicendum quod, sicut Augustinus dicit ibidem, Antichristi opera
|
|
|
6515 possunt dici esse signa mendacii, <i>vel quia mortales sensus per
|
|
|
6516 phantasmata decepturus est, ut quod non facit, videatur facere, vel
|
|
|
6517 quia, si sint vera prodigia, ad mendacium tamen pertrahent
|
|
|
6518 credituros</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q114_A4-p9">
|
|
|
6519 <b>Reply to Objection 2:</b> As we have said above (
|
|
|
6520 <a href="FP_x.html#FP_Q110_A2" id="FP_Q114_A4-p9.1" shape="rect">Q[110], A[2]</a>), corporeal matter does not obey either good or bad angels at their will, so that demons be able by their power to transmute
|
|
|
6521 matter from one form to another; but they can employ certain seeds that exist in the elements of the world, in order to produce
|
|
|
6522 these effects, as Augustine says (De Trin. iii, 8,9). Therefore it must be admitted that all the transformation of corporeal
|
|
|
6523 things which
|
|
|
6524 can be produced by certain natural powers, to which we must assign the seeds above mentioned, can alike be produced by the
|
|
|
6525 operation of the demons, by the employment of these seeds; such as the transformation of certain things into serpents or frogs,
|
|
|
6526 which can be produced by putrefaction. On the contrary, those transformations which cannot be produced by the power of nature,
|
|
|
6527 cannot in reality be effected by the operation of the demons; for instance, that the human body be changed into the body
|
|
|
6528 of a beast, or that the body of a dead man return to life. And if at times something of this sort seems to be effected by
|
|
|
6529 the operation of demons, it is not real but a mere semblance of reality.
|
|
|
6530 </p><p id="FP_Q114_A4-p10"> Now this may happen in two ways. Firstly, from within; in this way a demon can work on man's imagination and even on his
|
|
|
6531 corporeal senses, so that something seems otherwise that it is, as explained above (
|
|
|
6532 <a href="FP_x.html#FP_Q111_A3" id="FP_Q114_A4-p10.1" shape="rect">Q[111], AA[3]</a>,4). It is said indeed that this can be done sometimes by the power of certain bodies. Secondly, from without: for just as
|
|
|
6533 he can from the air form a body of any form and shape, and assume it so as to appear in it visibly: so, in the same
|
|
|
6534 way he can clothe any corporeal thing with any corporeal form, so as to appear therein. This is what Augustine says (De Civ.
|
|
|
6535 Dei xviii, 18): "Man's imagination, which whether thinking or dreaming, takes the forms of an innumerable number of things,
|
|
|
6536 appears to other men's senses, as it were embodied in the semblance of some animal." This not to be understood as though the
|
|
|
6537 imagination itself or the images formed therein were identified with that which appears embodied to the senses of another
|
|
|
6538 man: but that the demon, who forms an image in a man's imagination, can offer the same picture to another man's senses.
|
|
|
6539 </p></div></div><div class="lat"><p class="latin" title="I q. 114 a. 4 ad 2"><a name="33224" shape="rect"><span class="ref">[33224] Iª q. 114 a. 4 ad 2</span></a> Ad secundum
|
|
|
6540 dicendum quod, sicut supra dictum est, materia corporalis non
|
|
|
6541 obedit Angelis bonis seu malis ad nutum, ut Daemones sua virtute
|
|
|
6542 possint transmutare materiam de forma in formam, sed possunt
|
|
|
6543 adhibere quaedam semina quae in elementis mundi inveniuntur, ad
|
|
|
6544 huiusmodi effectus complendos, ut Augustinus dicit III de Trin. Et
|
|
|
6545 ideo dicendum est quod omnes transmutationes corporalium rerum quae
|
|
|
6546 possunt fieri per aliquas virtutes naturales, ad quas pertinent
|
|
|
6547 praedicta semina, possunt fieri per operationem Daemonum, huiusmodi
|
|
|
6548 seminibus adhibitis; sicut cum aliquae res transmutantur in
|
|
|
6549 serpentes vel ranas, quae per putrefactionem generari possunt.
|
|
|
6550 Illae vero transmutationes corporalium rerum quae non possunt
|
|
|
6551 virtute naturae fieri, nullo modo operatione Daemonum, secundum rei
|
|
|
6552 veritatem, perfici possunt; sicut quod corpus humanum mutetur in
|
|
|
6553 corpus bestiale, aut quod corpus hominis mortuum reviviscat. Et si
|
|
|
6554 aliquando aliquid tale operatione Daemonum fieri videatur, hoc non
|
|
|
6555 est secundum rei veritatem, sed secundum apparentiam tantum. Quod
|
|
|
6556 quidem potest dupliciter contingere. Uno modo, ab interiori;
|
|
|
6557 secundum quod Daemon potest mutare phantasiam hominis, et etiam
|
|
|
6558 sensus corporeos, ut aliquid videatur aliter quam sit, sicut supra
|
|
|
6559 dictum est. Et hoc etiam interdum fieri dicitur virtute aliquarum
|
|
|
6560 rerum corporalium. Alio modo, ab exteriori. Cum enim ipse possit
|
|
|
6561 formare corpus ex aere cuiuscumque formae et figurae, ut illud
|
|
|
6562 assumens in eo visibiliter appareat; potest eadem ratione
|
|
|
6563 circumponere cuicumque rei corporeae quamcumque formam corpoream,
|
|
|
6564 ut in eius specie videatur. Et hoc est quod Augustinus dicit XVIII
|
|
|
6565 de Civ. Dei, quod <i>phantasticum hominis, quod etiam cogitando
|
|
|
6566 sive somniando per rerum innumerabilium genera variatur, velut
|
|
|
6567 corporatum in alicuius animalis effigie, sensibus apparet
|
|
|
6568 alienis</i>. Quod non est sic intelligendum, quod ipsa vis
|
|
|
6569 phantastica hominis, aut species eius, eadem numero incorporata
|
|
|
6570 alterius sensibus ostendatur, sed quia Daemon qui in phantasia
|
|
|
6571 unius hominis format aliquam speciem, ipse etiam potest similem
|
|
|
6572 speciem alterius sensibus offerre.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A4-p11">
|
|
|
6573 <b>Reply to Objection 3:</b> As Augustine says (QQ. 83, qu. 79): "When magicians do what holy men do, they do it for a different end and by a different
|
|
|
6574 right. The former do it for their own glory; the latter, for the glory of God: the former, by certain private compacts; the
|
|
|
6575 latter by the evident assistance and command of God, to Whom every creature is subject."
|
|
|
6576 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 4 ad 3"><a name="33225" shape="rect"><span class="ref">[33225] Iª q. 114 a. 4 ad 3</span></a> Ad tertium
|
|
|
6577 dicendum quod, sicut Augustinus dicit in libro octoginta trium
|
|
|
6578 quaest., <i>cum talia faciunt magi qualia sancti, diverso fine et
|
|
|
6579 diverso iure fiunt. Illi enim faciunt, quaerentes gloriam suam,
|
|
|
6580 isti, quaerentes gloriam Dei. Et illi faciunt per quaedam privata
|
|
|
6581 commercia; isti autem publica administratione, et iussu Dei, cui
|
|
|
6582 cuncta creatura subiecta est</i>.</p></div></div></div><div id="FP_Q114_A5" class="div4"><h4 id="FP_Q114_A5-p0.1">Q. 114. A. 5. Whether a demon who is overcome by man, is for this reason hindered from making further assaults?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A5-p2">
|
|
|
6583 <b>Objection 1:</b> It would seem that a demon who is overcome by a man, is not for that reason hindered from any further assault. For Christ
|
|
|
6584 overcame the tempter most effectively. Yet afterwards the demon assailed Him by instigating the Jews to kill Him. Therefore
|
|
|
6585 it is not true that the devil when conquered ceases his assaults.
|
|
|
6586 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 5 arg. 1"><a name="33226" shape="rect"><span class="ref">[33226] Iª q. 114 a. 5 arg. 1</span></a> Ad quintum sic
|
|
|
6587 proceditur. Videtur quod Daemon qui superatur ab aliquo, non
|
|
|
6588 propter hoc ab impugnatione arceatur. Christus enim efficacissime
|
|
|
6589 suum tentatorem vicit. Sed tamen postea eum impugnavit, ad
|
|
|
6590 occisionem eius Iudaeos incitando. Ergo non est verum quod Diabolus
|
|
|
6591 victus ab impugnatione cesset.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A5-p3">
|
|
|
6592 <b>Objection 2:</b> Further, to inflict punishment on one who has been worsted in a fight, is to incite him to a sharper attack. But this is
|
|
|
6593 not befitting God's mercy. Therefore the conquered demons are not prevented from further assaults.
|
|
|
6594 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 5 arg. 2"><a name="33227" shape="rect"><span class="ref">[33227] Iª q. 114 a. 5 arg. 2</span></a> Praeterea,
|
|
|
6595 infligere poenam ei qui in pugna succumbit, est incitare ad acrius
|
|
|
6596 impugnandum. Hoc autem non pertinet ad Dei misericordiam. Ergo
|
|
|
6597 Daemones superati non arcentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A5-p4">
|
|
|
6598 <b>On the contrary,</b> It is written (
|
|
|
6599 <a class="scripRef" id="FP_Q114_A5-p4.1" href="./asv.html#Matt.4.11" target="asv">Mat. 4:11</a>): "Then the devil left Him," i.e. Christ Who overcame.
|
|
|
6600 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 5 s. c."><a name="33228" shape="rect"><span class="ref">[33228] Iª q. 114 a. 5 s. c.</span></a> Sed contra est
|
|
|
6601 quod dicitur Matth. IV, tunc reliquit eum Diabolus, scilicet
|
|
|
6602 Christum superantem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A5-p5">
|
|
|
6603 <b>I answer that,</b> Some say that when once a demon has been overcome he can no more tempt any man at all, neither to the same nor to any other
|
|
|
6604 sin. And others say that he can tempt others, but not the same man. This seems more probable as long as we understand it to
|
|
|
6605 be so for a certain definite time: wherefore (
|
|
|
6606 <a class="scripRef" id="FP_Q114_A5-p5.1" href="./asv.html#Luke.4.13" target="asv">Lk. 4:13</a>) it is written: "All temptation being ended, the devil departed from Him for a time." There are two reasons for this. One
|
|
|
6607 is on the part
|
|
|
6608 of God's clemency; for as Chrysostom says (Super Matt. Hom. v) [*In the Opus Imperfectum, among his supposititious works],
|
|
|
6609 "the devil does not tempt man for just as long as he likes, but for as long as God allows; for although He allows him to tempt
|
|
|
6610 for a short time, He orders him off on account of our weakness." The other reason is taken from the astuteness of the devil.
|
|
|
6611 As to this, Ambrose says on
|
|
|
6612 <a class="scripRef" id="FP_Q114_A5-p5.2" href="./asv.html#Luke.4.13" target="asv"> Lk. 4:13</a>: "The devil is afraid of persisting, because he shrinks from
|
|
|
6613 frequent defeat." That the devil does nevertheless sometimes return to the assault, is apparent from
|
|
|
6614 <a class="scripRef" id="FP_Q114_A5-p5.3" href="./asv.html#Matt.12.44" target="asv"> Mat. 12:44</a>: "I will return into my house from whence I came out."
|
|
|
6615 </p></div><div class="lat"><p class="latin" title="I q. 114 a. 5 co."><a name="33229" shape="rect"><span class="ref">[33229] Iª q. 114 a. 5 co.</span></a> Respondeo dicendum
|
|
|
6616 quod quidam dicunt quod Daemon superatus nullum hominum potest de
|
|
|
6617 cetero tentare, nec de eodem nec de alio peccato. Quidam autem
|
|
|
6618 dicunt quod potest alios tentare, sed non eundem. Et hoc
|
|
|
6619 probabilius dicitur, si tamen intelligatur usque ad aliquod tempus,
|
|
|
6620 unde et Lucae IV dicitur quod, <i>consummata omni tentatione,
|
|
|
6621 Diabolus recessit a Christo usque ad tempus</i>. Et huius ratio est
|
|
|
6622 duplex. Una est ex parte divinae clementiae, quia, ut Chrysostomus
|
|
|
6623 dicit, super Matth., <i>non tandiu homines Diabolus tentat, quandiu
|
|
|
6624 vult, sed quandiu Deus permittit; quia etsi permittat paulisper
|
|
|
6625 tentare, tamen repellit, propter infirmam naturam</i>. Alia ratio
|
|
|
6626 sumitur ex astutia Diaboli, unde Ambrosius dicit, super Lucam, quod
|
|
|
6627 <i>Diabolus instare formidat, quia frequentius refugit
|
|
|
6628 triumphari</i>. Quod tamen aliquando Diabolus redeat ad eum quem
|
|
|
6629 dimisit, patet per illud quod dicitur Matth. XII, <i>revertar in
|
|
|
6630 domum meam, unde exivi</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q114_A5-p6"> From what has been said, the objections can easily be solved.</p></div><div class="lat"><p class="latin" title="I q. 114 a. 5 ad arg."><a name="33230" shape="rect"><span class="ref">[33230] Iª q. 114 a. 5 ad arg.</span></a> Et per hoc
|
|
|
6631 patet solutio ad obiecta.</p></div></div></div></div>
|
|
|
6632 <div id="FP_Q115" class="div3">
|
|
|
6633 <h3 id="FP_Q115-p0.1">Q. 115. OF THE ACTION OF THE CORPOREAL CREATURE (SIX ARTICLES)</h3>
|
|
|
6634 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
6635 <p id="FP_Q115-p2"> We have now to consider the action of the corporeal creature; and fate, which is ascribed to certain bodies. Concerning corporeal
|
|
|
6636 actions there are six points of inquiry:
|
|
|
6637 </p><p id="FP_Q115-p3"><a href="#FP_Q115_A1"> (1) Whether a body can be active?</a></p><p id="FP_Q115-p4"><a href="#FP_Q115_A2"> (2) Whether there exist in bodies certain seminal virtues?</a></p><p id="FP_Q115-p5"><a href="#FP_Q115_A3"> (3) Whether the heavenly bodies are the causes of what is done here by the inferior bodies?</a></p><p id="FP_Q115-p6"><a href="#FP_Q115_A4"> (4) Whether they are the cause of human acts?</a></p><p id="FP_Q115-p7"><a href="#FP_Q115_A5"> (5) Whether demons are subject to their influence?</a></p><p id="FP_Q115-p8"><a href="#FP_Q115_A6"> (6) Whether the heavenly bodies impose necessity on those things which are subject to their influence?</a></p>
|
|
|
6638 </div></div><div class="lat"><p class="latin" title="I q. 115 pr."><a name="33231" shape="rect"><span class="ref">[33231]
|
|
|
6639 Iª q. 115 pr.</span></a> Consequenter considerandum est de
|
|
|
6640 actione corporalis creaturae; et fato, quod aliquibus corporibus
|
|
|
6641 attribuitur. Circa actiones corporales quaeruntur sex. Primo, utrum
|
|
|
6642 aliquod corpus sit activum. Secundo, utrum in corporibus sint
|
|
|
6643 aliquae seminales rationes. Tertio, utrum corpora caelestia sint
|
|
|
6644 causa eorum quae hic per inferiora corpora fiunt. Quarto, utrum
|
|
|
6645 sint causa humanorum actuum. Quinto, utrum eorum actionibus
|
|
|
6646 Daemones subdantur. Sexto, utrum caelestia corpora imponant
|
|
|
6647 necessitatem his quae eorum actionibus subduntur.</p></div></div></div>
|
|
|
6648 <div id="FP_Q115_A2" class="div4"><h4 id="FP_Q115_A2-p0.1">Q. 115. A. 2. Whether there are any seminal virtues in corporeal matter?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A2-p2">
|
|
|
6649 <b>Objection 1:</b> It would seem that there are no seminal virtues in corporeal matter. For virtue [ratio] implies something of a spiritual
|
|
|
6650 order. But in corporeal matter nothing exists spiritually, but only materially, that is, according to the mode of that in
|
|
|
6651 which it is. Therefore there are no seminal virtues in corporeal matter.
|
|
|
6652 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 2 arg. 1"><a name="33244" shape="rect"><span class="ref">[33244] Iª q. 115 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
6653 proceditur. Videtur quod in materia corporali non sint aliquae
|
|
|
6654 rationes seminales. Ratio enim importat aliquid secundum esse
|
|
|
6655 spirituale. Sed in materia corporali non est aliquid spiritualiter,
|
|
|
6656 sed materialiter tantum, secundum scilicet modum eius in quo est.
|
|
|
6657 Ergo in materia corporali non sunt seminales rationes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A2-p3">
|
|
|
6658 <b>Objection 2:</b> Further, Augustine (De Trin. iii, 8,9) says that demons produce certain results by employing with a hidden movement certain
|
|
|
6659 seeds, which they know to exist in matter. But bodies, not virtues, can be employed with local movement. Therefore it is unreasonable
|
|
|
6660 to say that there are seminal virtues in corporeal matter.
|
|
|
6661 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 2 arg. 2"><a name="33245" shape="rect"><span class="ref">[33245] Iª q. 115 a. 2 arg. 2</span></a> Praeterea,
|
|
|
6662 Augustinus dicit, III de Trin., quod Daemones quaedam opera faciunt
|
|
|
6663 adhibendo occultis motibus quaedam semina, quae in elementis
|
|
|
6664 cognoscunt. Sed ea quae per motum localem adhibentur, sunt corpora,
|
|
|
6665 non rationes. Ergo inconvenienter dicitur quod sunt in corporali
|
|
|
6666 materia seminales rationes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A2-p4">
|
|
|
6667 <b>Objection 3:</b> Further, seeds are active principles. But there are no active principles in corporeal matter; since, as we have said above,
|
|
|
6668 matter is not competent to act (A[1], ad 2,4). Therefore there are no seminal virtues in corporeal matter.
|
|
|
6669 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 2 arg. 3"><a name="33246" shape="rect"><span class="ref">[33246] Iª q. 115 a. 2 arg. 3</span></a> Praeterea,
|
|
|
6670 semen est principium activum. Sed in materia corporali non est
|
|
|
6671 aliquod principium activum, cum materiae non competat agere, ut
|
|
|
6672 dictum est. Ergo in materia corporali non sunt seminales
|
|
|
6673 rationes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A2-p5">
|
|
|
6674 <b>Objection 4:</b> Further, there are said to be certain "causal virtues" (Augustine, De Gen. ad lit. v, 4) which seem to suffice for the production
|
|
|
6675 of things. But seminal virtues are not causal virtues: for miracles are outside the scope of seminal virtues, but not of causal
|
|
|
6676 virtues. Therefore it is unreasonable to say that there are seminal virtues in corporeal matter.
|
|
|
6677 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 2 arg. 4"><a name="33247" shape="rect"><span class="ref">[33247] Iª q. 115 a. 2 arg. 4</span></a> Praeterea, in
|
|
|
6678 materia corporali dicuntur esse quaedam causales rationes, quae
|
|
|
6679 videntur sufficere ad rerum productionem. Sed seminales rationes
|
|
|
6680 sunt aliae a causalibus, quia praeter seminales rationes fiunt
|
|
|
6681 miracula, non autem praeter causales. Ergo inconvenienter dicitur
|
|
|
6682 quod seminales rationes sunt in materia corporali.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A2-p6">
|
|
|
6683 <b>On the contrary,</b> Augustine says (De Trin. iii, 8): "Of all the things which are generated in a corporeal and visible fashion, certain seeds
|
|
|
6684 lie hidden in the corporeal things of this world."
|
|
|
6685 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 2 s. c."><a name="33248" shape="rect"><span class="ref">[33248] Iª q. 115 a. 2 s. c.</span></a> Sed contra est
|
|
|
6686 quod Augustinus dicit, III de Trin., <i>omnium rerum quae
|
|
|
6687 corporaliter visibiliterque nascuntur, occulta quaedam semina in
|
|
|
6688 istis corporeis mundi huius elementis latent</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q115_A2-p7">
|
|
|
6689 <b>I answer that,</b> It is customary to name things after what is more perfect, as the Philosopher says (De Anima ii, 4). Now in the whole corporeal
|
|
|
6690 nature, living bodies are the most perfect: wherefore the word "nature" has been transferred from living things to all natural
|
|
|
6691 things. For the word itself, "nature," as the Philosopher says (Metaph. v, Did. iv, 4), was first applied to signify the generation
|
|
|
6692 of living things, which is called "nativity": and because living things are
|
|
|
6693 generated from a principle united to them, as fruit from a tree, and the offspring from the mother, to whom it is united,
|
|
|
6694 consequently the word "nature" has been applied to every principle of movement existing in that which is moved. Now it is
|
|
|
6695 manifest that the active and passive principles of the generation of living things are the seeds from which living things
|
|
|
6696 are generated. Therefore Augustine fittingly gave the name of "seminal virtues" [seminales rationes] to all those active and
|
|
|
6697 passive
|
|
|
6698 virtues which are the principles of natural generation and movement.
|
|
|
6699 </p><p id="FP_Q115_A2-p8"> These active and passive virtues may be considered in several orders. For in the first place, as Augustine says (Gen. ad
|
|
|
6700 lit. vi, 10), they are principally and originally in the Word of God, as "typal ideas." Secondly, they are in the elements
|
|
|
6701 of the world, where they were produced altogether at the beginning, as in "universal causes." Thirdly, they are in those things
|
|
|
6702 which, in the succession of time, are produced by universal causes, for instance in this plant, and in that
|
|
|
6703 animal, as in "particular causes." Fourthly, they are in the "seeds" produced from animals and plants. And these again are
|
|
|
6704 compared to further particular effects, as the primordial universal causes to the first effects produced.
|
|
|
6705 </p></div></div><div class="lat"><p class="latin" title="I q. 115 a. 2 co."><a name="33249" shape="rect"><span class="ref">[33249] Iª q. 115 a. 2 co.</span></a> Respondeo dicendum
|
|
|
6706 quod denominationes consueverunt fieri a perfectiori, ut dicitur in
|
|
|
6707 II de anima. In tota autem natura corporea perfectiora sunt corpora
|
|
|
6708 viva, unde et ipsum nomen naturae translatum est a rebus viventibus
|
|
|
6709 ad omnes res naturales. Nam ipsum nomen naturae, ut philosophus
|
|
|
6710 dicit in V Metaphys., primo impositum fuit ad significandum
|
|
|
6711 generationem viventium, quae nativitas dicitur, et quia viventia
|
|
|
6712 generantur ex principio coniuncto, sicut fructus ex arbore, et
|
|
|
6713 foetus ex matre, cui colligatur, consequenter tractum est nomen
|
|
|
6714 naturae ad omne principium motus quod est in eo quod movetur.
|
|
|
6715 Manifestum est autem quod principium activum et passivum
|
|
|
6716 generationis rerum viventium sunt semina ex quibus viventia
|
|
|
6717 generantur. Et ideo convenienter Augustinus omnes virtutes activas
|
|
|
6718 et passivas quae sunt principia generationum et motuum naturalium,
|
|
|
6719 seminales rationes vocat. Huiusmodi autem virtutes activae et
|
|
|
6720 passivae in multiplici ordine considerari possunt. Nam primo
|
|
|
6721 quidem, ut Augustinus dicit VI super Gen. ad Litt., sunt
|
|
|
6722 principaliter et originaliter in ipso verbo Dei, secundum rationes
|
|
|
6723 ideales. Secundo vero, sunt in elementis mundi, ubi simul a
|
|
|
6724 principio productae sunt, sicut in universalibus causis. Tertio
|
|
|
6725 vero modo, sunt in iis quae ex universalibus causis secundum
|
|
|
6726 successiones temporum producuntur, sicut in hac planta et in hoc
|
|
|
6727 animali, tanquam in particularibus causis. Quarto modo, sunt in
|
|
|
6728 seminibus quae ex animalibus et plantis producuntur. Quae iterum
|
|
|
6729 comparantur ad alios effectus particulares, sicut primordiales
|
|
|
6730 causae universales ad primos effectus productos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A2-p9">
|
|
|
6731 <b>Reply to Objection 1:</b> These active and passive virtues of natural things, thought not called "virtues" [rationes] by reason of their being in corporeal
|
|
|
6732 matter, can nevertheless be so called in respect of their origin, forasmuch as they are the effect of the typal ideas [rationes
|
|
|
6733 ideales].
|
|
|
6734 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 2 ad 1"><a name="33250" shape="rect"><span class="ref">[33250] Iª q. 115 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
6735 dicendum quod huiusmodi virtutes activae et passivae rerum
|
|
|
6736 naturalium, etsi non possint dici rationes secundum quod sunt in
|
|
|
6737 materia corporali; possunt tamen dici rationes per comparationem ad
|
|
|
6738 suam originem, secundum quod deducuntur a rationibus idealibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A2-p10">
|
|
|
6739 <b>Reply to Objection 2:</b> These active and passive virtues are in certain parts of corporeal things: and when they are employed with local movement
|
|
|
6740 for the production of certain results, we speak of the demons as employing seeds.
|
|
|
6741 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 2 ad 2"><a name="33251" shape="rect"><span class="ref">[33251] Iª q. 115 a. 2 ad 2</span></a> Ad secundum
|
|
|
6742 dicendum quod huiusmodi virtutes activae vel passivae sunt in
|
|
|
6743 aliquibus partibus corporalibus; quae dum adhibentur per motum
|
|
|
6744 localem ad aliquos effectus complendos, dicuntur semina adhiberi
|
|
|
6745 per Daemones.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A2-p11">
|
|
|
6746 <b>Reply to Objection 3:</b> The seed of the male is the active principle in the generation of an animal. But that can be called seed also which the female
|
|
|
6747 contributes as the passive principle. And thus the word "seed" covers both active and passive principles.
|
|
|
6748 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 2 ad 3"><a name="33252" shape="rect"><span class="ref">[33252] Iª q. 115 a. 2 ad 3</span></a> Ad tertium
|
|
|
6749 dicendum quod semen maris est principium activum in generatione
|
|
|
6750 animalis. Sed potest etiam dici semen id quod est ex parte feminae,
|
|
|
6751 quod est principium passivum. Et sic sub semine comprehendi possunt
|
|
|
6752 vires activae et passivae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A2-p12">
|
|
|
6753 <b>Reply to Objection 4:</b> From the words of Augustine when speaking of these seminal virtues, it is easy to gather that they are also causal virtues,
|
|
|
6754 just as seed is a kind of cause: for he says (De Trin. iii, 9) that, "as a mother is pregnant with the unborn offspring, so
|
|
|
6755 is the world itself pregnant with the causes of unborn things." Nevertheless, the "typal ideas" can be called "causal virtues,"
|
|
|
6756 but not, strictly speaking, "seminal virtues," because seed is not a separate
|
|
|
6757 principle; and because miracles are not wrought outside the scope of causal virtues. Likewise neither are miracles wrought
|
|
|
6758 outside the scope of the passive virtues so implanted in the creature, that the latter can be used to any purpose that God
|
|
|
6759 commands. But miracles are said to be wrought outside the scope of the natural active virtues, and the passive potentialities
|
|
|
6760 which are ordered to such active virtues, and this is what is meant when we say that they are wrought outside the scope of
|
|
|
6761 seminal virtues.
|
|
|
6762 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 2 ad 4"><a name="33253" shape="rect"><span class="ref">[33253] Iª q. 115 a. 2 ad 4</span></a> Ad quartum
|
|
|
6763 dicendum quod ex verbis Augustini de huiusmodi rationibus
|
|
|
6764 seminalibus loquentis, satis accipi potest quod ipsae rationes
|
|
|
6765 seminales sunt etiam rationes causales, sicut et semen est quaedam
|
|
|
6766 causa, dicit enim in III de Trin., quod <i>sicut matres gravidae
|
|
|
6767 sunt foetibus, sic ipse mundus est gravidus causis nascentium</i>.
|
|
|
6768 Sed tamen rationes ideales possunt dici causales, non autem proprie
|
|
|
6769 loquendo seminales, quia semen non est principium separatum, et
|
|
|
6770 praeter huiusmodi rationes non fiunt miracula. Similiter etiam
|
|
|
6771 neque praeter virtutes passivas creaturae inditas, ut ex ea fieri
|
|
|
6772 possit quidquid Deus mandaverit. Sed praeter virtutes activas
|
|
|
6773 naturales, et potentias passivas quae ordinantur ad huiusmodi
|
|
|
6774 virtutes activas, dicuntur fieri miracula, dum dicitur quod fiunt
|
|
|
6775 praeter rationes seminales.</p></div></div></div><div id="FP_Q115_A3" class="div4"><h4 id="FP_Q115_A3-p0.1">Q. 115. A. 3. Whether the heavenly bodies are the cause of what is produced in bodies here below?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A3-p2">
|
|
|
6776 <b>Objection 1:</b> It would seem that the heavenly bodies are not the cause of what is produced in bodies here below. For Damascene says (De
|
|
|
6777 Fide Orth. ii, 7): "We say that they"---namely, the heavenly bodies---"are not the cause of generation or corruption: they
|
|
|
6778 are rather signs of storms and atmospheric changes."
|
|
|
6779 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 3 arg. 1"><a name="33254" shape="rect"><span class="ref">[33254] Iª q. 115 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
6780 proceditur. Videtur quod corpora caelestia non sint causa eorum
|
|
|
6781 quae hic in inferioribus corporibus fiunt. Dicit enim Damascenus,
|
|
|
6782 nos autem dicimus quoniam ipsa, scilicet corpora caelestia, <i>non
|
|
|
6783 sunt causa alicuius eorum quae fiunt, neque corruptionis eorum quae
|
|
|
6784 corrumpuntur, signa autem sunt magis imbrium et aeris
|
|
|
6785 transmutationis</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A3-p3">
|
|
|
6786 <b>Objection 2:</b> Further, for the production of anything, an agent and matter suffice. But in things here below there is passive matter; and
|
|
|
6787 there are contrary agents---heat and cold, and the like. Therefore for the production of things here below, there is no need
|
|
|
6788 to ascribe causality to the heavenly bodies.
|
|
|
6789 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 3 arg. 2"><a name="33255" shape="rect"><span class="ref">[33255] Iª q. 115 a. 3 arg. 2</span></a> Praeterea, ad
|
|
|
6790 faciendum aliquid, sufficit agens et materia. Sed in istis
|
|
|
6791 inferioribus invenitur materia patiens, inveniuntur etiam contraria
|
|
|
6792 agentia, scilicet calidum et frigidum et huiusmodi. Ergo non est
|
|
|
6793 necessarium, ad causandum ea quae hic inferius fiunt, causalitatem
|
|
|
6794 caelestibus corporibus attribuere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A3-p4">
|
|
|
6795 <b>Objection 3:</b> Further, the agent produces its like. Now it is to be observed that everything which is produced here below is produced through
|
|
|
6796 the action of heat and cold, moisture and dryness, and other such qualities, which do not exist in heavenly bodies. Therefore
|
|
|
6797 the heavenly bodies are not the cause of what is produced here below.
|
|
|
6798 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 3 arg. 3"><a name="33256" shape="rect"><span class="ref">[33256] Iª q. 115 a. 3 arg. 3</span></a> Praeterea,
|
|
|
6799 agens agit sibi simile. Sed videmus quod omnia quae fiunt hic
|
|
|
6800 inferius, fiunt per hoc quod calefiunt et frigidantur, et
|
|
|
6801 humectantur et desiccantur, et aliis huiusmodi qualitatibus
|
|
|
6802 alterantur, quae non inveniuntur in corporibus caelestibus. Ergo
|
|
|
6803 corpora caelestia non sunt causa eorum quae hic fiunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A3-p5">
|
|
|
6804 <b>Objection 4:</b> Further, Augustine says (De Civ. Dei v, 6): "Nothing is more corporeal than sex." But sex is not caused by the heavenly bodies:
|
|
|
6805 a sign of this is that of twins born under the same constellation, one may be male, the other female. Therefore the heavenly
|
|
|
6806 bodies are not the cause of things produced in bodies here below.
|
|
|
6807 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 3 arg. 4"><a name="33257" shape="rect"><span class="ref">[33257] Iª q. 115 a. 3 arg. 4</span></a> Praeterea,
|
|
|
6808 sicut Augustinus dicit V de Civ. Dei, <i>nihil est magis corporeum
|
|
|
6809 quam corporis sexus</i>. Sed corporis sexus non causatur ex
|
|
|
6810 corporibus caelestibus, cuius signum esse videtur, quod duorum
|
|
|
6811 geminorum sub una constellatione natorum, unus est masculus et
|
|
|
6812 alter est femina. Ergo corpora caelestia non sunt causa rerum
|
|
|
6813 corporalium quae hic fiunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A3-p6">
|
|
|
6814 <b>On the contrary,</b> Augustine says (De Trin. iii, 4): "Bodies of a grosser and inferior nature are ruled in a certain order by those of a more
|
|
|
6815 subtle and powerful nature." And Dionysius (Div. Nom. iv) says that "the light of the sun conduces to the generation of sensible
|
|
|
6816 bodies, moves them to life, gives them nourishment, growth, and perfection."
|
|
|
6817 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 3 s. c."><a name="33258" shape="rect"><span class="ref">[33258] Iª q. 115 a. 3 s. c.</span></a> Sed contra est
|
|
|
6818 quod Augustinus dicit, III de Trin., quod <i>corpora crassiora et
|
|
|
6819 inferiora per subtiliora et potentiora quodam ordine reguntur</i>.
|
|
|
6820 Et Dionysius dicit, IV cap. de Div. Nom., quod <i>lumen solis ad
|
|
|
6821 generationem sensibilium corporum confert, et ad vitam ipsa movet,
|
|
|
6822 et nutrit et auget et perficit</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A3-p7">
|
|
|
6823 <b>I answer that,</b> Since every multitude proceeds from unity; and since what is immovable is always in the same way of being, whereas what is
|
|
|
6824 moved has many ways of being: it must be observed that throughout the whole of nature, all movement proceeds from the immovable.
|
|
|
6825 Therefore the more immovable certain things are, the more are they the cause of those things which are most movable. Now the
|
|
|
6826 heavenly bodies are of all bodies the most immovable, for they are not moved save
|
|
|
6827 locally. Therefore the movements of bodies here below, which are various and multiform, must be referred to the movement of
|
|
|
6828 the heavenly bodies, as to their cause.
|
|
|
6829 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 3 co."><a name="33259" shape="rect"><span class="ref">[33259] Iª q. 115 a. 3 co.</span></a> Respondeo dicendum
|
|
|
6830 quod, cum omnis multitudo ab unitate procedat; quod autem immobile
|
|
|
6831 est, uno modo se habet, quod vero movetur, multiformiter,
|
|
|
6832 considerandum est, in tota natura, quod omnis motus ab immobili
|
|
|
6833 procedit. Et ideo quanto aliqua sunt immobiliora, tanto sunt magis
|
|
|
6834 causa eorum quae sunt magis mobilia. Corpora autem caelestia sunt
|
|
|
6835 inter alia corpora magis immobilia, non enim moventur nisi motu
|
|
|
6836 locali. Et ideo motus horum inferiorum corporum qui sunt varii et
|
|
|
6837 multiformes, reducuntur in motum corporis caelestis, sicut in
|
|
|
6838 causam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A3-p8">
|
|
|
6839 <b>Reply to Objection 1:</b> These words of Damascene are to be understood as denying that the heavenly bodies are the first cause of generation and corruption
|
|
|
6840 here below; for this was affirmed by those who held that the heavenly bodies are gods.
|
|
|
6841 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 3 ad 1"><a name="33260" shape="rect"><span class="ref">[33260] Iª q. 115 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
6842 dicendum quod dictum Damasceni intelligendum est, quod corpora
|
|
|
6843 caelestia non sunt prima causa generationis et corruptionis eorum
|
|
|
6844 quae hic fiunt; sicut dicebant illi qui ponebant corpora caelestia
|
|
|
6845 esse deos.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q115_A3-p9">
|
|
|
6846 <b>Reply to Objection 2:</b> The active principles of bodies here below are only the active qualities of the elements, such as hot and cold and the like.
|
|
|
6847 If therefore the substantial forms of inferior bodies were not diversified save according to accidents of that kind, the principles
|
|
|
6848 of which the early natural philosophers held to be the "rare" and the "dense"; there would be no need to suppose some principle
|
|
|
6849 above these inferior bodies, for they would be of themselves
|
|
|
6850 sufficient to act. But to anyone who considers the matter aright, it is clear that those accidents are merely material dispositions
|
|
|
6851 in regard to the substantial forms of natural bodies. Now matter is not of itself sufficient to act. And therefore it is necessary
|
|
|
6852 to suppose some active principle above these material dispositions.
|
|
|
6853 </p><p id="FP_Q115_A3-p10"> This is why the Platonists maintained the existence of separate species, by participation of which the inferior bodies receive
|
|
|
6854 their substantial forms. But this does not seem enough. For the separate species, since they are supposed to be immovable,
|
|
|
6855 would always have the same mode of being: and consequently there would be no variety in the generation and corruption of inferior
|
|
|
6856 bodies: which is clearly false.
|
|
|
6857 </p><p id="FP_Q115_A3-p11"> Therefore it is necessary, as the Philosopher says (De Gener. ii, 10), to suppose a movable principle, which by reason of
|
|
|
6858 its presence or absence causes variety in the generation and corruption of inferior bodies. Such are the heavenly bodies.
|
|
|
6859 Consequently whatever generates here below, moves to the production of the species, as the instrument of a heavenly body:
|
|
|
6860 thus the Philosopher says (Phys. ii, 2) that "man and the sun generate man."
|
|
|
6861 </p></div></div><div class="lat"><p class="latin" title="I q. 115 a. 3 ad 2"><a name="33261" shape="rect"><span class="ref">[33261] Iª q. 115 a. 3 ad 2</span></a> Ad secundum
|
|
|
6862 dicendum quod principia activa in istis inferioribus corporibus non
|
|
|
6863 inveniuntur nisi qualitates activae elementorum, quae sunt calidum
|
|
|
6864 et frigidum et huiusmodi. Et si sic esset quod formae substantiales
|
|
|
6865 inferiorum corporum non diversificarentur nisi secundum huiusmodi
|
|
|
6866 accidentia, quorum principia rarum et densum antiqui naturales
|
|
|
6867 posuerunt; non oporteret super haec inferiora corpora aliquod
|
|
|
6868 principium activum ponere, sed ipsa sufficerent ad agendum. Sed
|
|
|
6869 recte considerantibus apparet quod huiusmodi accidentia se habent
|
|
|
6870 sicut materiales dispositiones ad formas substantiales naturalium
|
|
|
6871 corporum. Materia autem non sufficit ad agendum. Et ideo oportet
|
|
|
6872 super has materiales dispositiones ponere aliquod principium
|
|
|
6873 activum. Unde Platonici posuerunt species separatas, secundum
|
|
|
6874 quarum participationem inferiora corpora substantiales formas
|
|
|
6875 consequuntur. Sed hoc non videtur sufficere. Quia species separatae
|
|
|
6876 semper eodem modo se haberent, cum ponantur immobiles, et sic
|
|
|
6877 sequeretur quod non esset aliqua variatio circa generationem et
|
|
|
6878 corruptionem inferiorum corporum; quod patet esse falsum. Unde
|
|
|
6879 secundum philosophum, in II de Gen., necesse est ponere aliquod
|
|
|
6880 principium activum mobile, quod per sui praesentiam et absentiam
|
|
|
6881 causet varietatem circa generationem et corruptionem inferiorum
|
|
|
6882 corporum. Et huiusmodi sunt corpora caelestia. Et ideo quidquid in
|
|
|
6883 istis inferioribus generat, movet ad speciem sicut instrumentum
|
|
|
6884 caelestis corporis; secundum quod dicitur in II Physic., quod
|
|
|
6885 <i>homo generat hominem, et sol</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A3-p12">
|
|
|
6886 <b>Reply to Objection 3:</b> The heavenly bodies have not a specific likeness to the bodies here below. Their likeness consists in this, that by reason
|
|
|
6887 of their universal power, whatever is generated in inferior bodies, is contained in them. In this way also we say that all
|
|
|
6888 things are like God.
|
|
|
6889 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 3 ad 3"><a name="33262" shape="rect"><span class="ref">[33262] Iª q. 115 a. 3 ad 3</span></a> Ad tertium
|
|
|
6890 dicendum quod corpora caelestia inferioribus corporibus non sunt
|
|
|
6891 similia similitudine speciei; sed inquantum sua universali virtute
|
|
|
6892 continent in se quidquid in inferioribus corporibus generatur;
|
|
|
6893 secundum quem modum dicimus etiam omnia esse Deo similia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A3-p13">
|
|
|
6894 <b>Reply to Objection 4:</b> The actions of heavenly bodies are variously received in inferior bodies, according to the various dispositions of matter.
|
|
|
6895 Now it happens at times that the matter in the human conception is not wholly disposed to the male sex; wherefore it is formed
|
|
|
6896 sometimes into a male, sometimes into a female. Augustine quotes this as an argument against divination by stars: because
|
|
|
6897 the effects of the stars are varied even in corporeal things, according to the
|
|
|
6898 various dispositions of matter.
|
|
|
6899 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 3 ad 4"><a name="33263" shape="rect"><span class="ref">[33263] Iª q. 115 a. 3 ad 4</span></a> Ad quartum
|
|
|
6900 dicendum quod actiones corporum caelestium diversimode recipiuntur
|
|
|
6901 in inferioribus corporibus secundum diversam materiae
|
|
|
6902 dispositionem. Contingit autem quandoque quod materia conceptus
|
|
|
6903 humani non est disposita totaliter ad masculinum sexum; unde partim
|
|
|
6904 formatur in masculum, partim in feminam. Unde ad hoc introducitur
|
|
|
6905 ab Augustino, ad repellendum scilicet divinationem quae fit per
|
|
|
6906 astra, quia effectus astrorum variantur etiam in rebus corporeis,
|
|
|
6907 secundum diversam materiae dispositionem.</p></div></div></div><div id="FP_Q115_A4" class="div4"><h4 id="FP_Q115_A4-p0.1">Q. 115. A. 4. Whether the heavenly bodies are the cause of human actions?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A4-p2">
|
|
|
6908 <b>Objection 1:</b> It would seem that the heavenly bodies are the cause of human actions. For since the heavenly bodies are moved by spiritual
|
|
|
6909 substances, as stated above (
|
|
|
6910 <a href="FP_x.html#FP_Q110_A3" id="FP_Q115_A4-p2.1" shape="rect">Q[110], A[3]</a>), they act by virtue thereof as their instruments. But those spiritual substances are superior to our souls. Therefore it
|
|
|
6911 seems that they can cause impressions on our souls, and thereby cause human actions.
|
|
|
6912 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 4 arg. 1"><a name="33264" shape="rect"><span class="ref">[33264] Iª q. 115 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
6913 proceditur. Videtur quod corpora caelestia sint causa humanorum
|
|
|
6914 actuum. Corpora enim caelestia, cum moveantur a spiritualibus
|
|
|
6915 substantiis, sicut supra dictum est, agunt in virtute earum quasi
|
|
|
6916 instrumenta. Sed illae substantiae spirituales sunt superiores
|
|
|
6917 animabus nostris. Ergo videtur quod possint imprimere in animas
|
|
|
6918 nostras, et sic causare actus humanos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A4-p3">
|
|
|
6919 <b>Objection 2:</b> Further, every multiform is reducible to a uniform principle. But human actions are various and multiform. Therefore it seems
|
|
|
6920 that they are reducible to the uniform movements of heavenly bodies, as to their principles.
|
|
|
6921 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 4 arg. 2"><a name="33265" shape="rect"><span class="ref">[33265] Iª q. 115 a. 4 arg. 2</span></a> Praeterea, omne
|
|
|
6922 multiforme reducitur in aliquod uniforme principium. Sed actus
|
|
|
6923 humani sunt varii et multiformes. Ergo videtur quod reducantur in
|
|
|
6924 uniformes motus caelestium corporum, sicut in sua principia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A4-p4">
|
|
|
6925 <b>Objection 3:</b> Further, astrologers often foretell the truth concerning the outcome of wars, and other human actions, of which the intellect
|
|
|
6926 and will are the principles. But they could not do this by means of the heavenly bodies, unless these were the cause of human
|
|
|
6927 actions. Therefore the heavenly bodies are the cause of human actions.
|
|
|
6928 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 4 arg. 3"><a name="33266" shape="rect"><span class="ref">[33266] Iª q. 115 a. 4 arg. 3</span></a> Praeterea,
|
|
|
6929 astrologi frequenter vera annuntiant de eventibus bellorum, et
|
|
|
6930 aliis humanis actibus, quorum principia sunt intellectus et
|
|
|
6931 voluntas. Quod facere non possent secundum caelestia corpora, nisi
|
|
|
6932 essent humanorum actuum causa. Sunt ergo corpora caelestia
|
|
|
6933 humanorum actuum causa.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A4-p5">
|
|
|
6934 <b>On the contrary,</b> Damascene says (De Fide Orth. ii, 7) that "the heavenly bodies are by no means the cause of human actions."
|
|
|
6935 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 4 s. c."><a name="33267" shape="rect"><span class="ref">[33267] Iª q. 115 a. 4 s. c.</span></a> Sed contra est
|
|
|
6936 quod Damascenus dicit, quod <i>corpora caelestia humanorum actuum
|
|
|
6937 nequaquam sunt causa</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q115_A4-p6">
|
|
|
6938 <b>I answer that,</b> The heavenly bodies can directly and of themselves act on bodies, as stated above
|
|
|
6939 <a href="FP_x.html#FP_Q115_A3" id="FP_Q115_A4-p6.1" shape="rect">(A[3])</a>. They can act directly indeed on those powers of the soul which are the acts of corporeal organs, but accidentally: because
|
|
|
6940 the acts of such powers must needs be hindered by obstacles in the organs; thus an eye when disturbed cannot see well. Wherefore
|
|
|
6941 if the intellect and will were powers affixed to corporeal organs, as some maintained, holding
|
|
|
6942 that intellect does not differ from sense; it would follow of necessity that the heavenly bodies are the cause of human choice
|
|
|
6943 and action. It would also follow that man is led by natural instinct to his actions, just as other animals, in which there
|
|
|
6944 are powers other than those which are affixed to corporeal organs: for whatever is done here below in virtue of the action
|
|
|
6945 of heavenly bodies, is done naturally. It would therefore follow that man has no free-will, and that he would have determinate
|
|
|
6946 actions, like other natural things. All of which is manifestly false, and contrary to human habit. It must be observed, however,
|
|
|
6947 that indirectly and accidentally, the impressions of heavenly bodies can reach the intellect and will, forasmuch, namely,
|
|
|
6948 as both intellect and will receive something from the inferior powers which are affixed to corporeal organs. But in this the
|
|
|
6949 intellect and will are differently situated. For the intellect, of necessity, receives from the inferior apprehensive
|
|
|
6950 powers: wherefore if the imaginative, cogitative, or memorative powers be disturbed, the action of the intellect is, of necessity,
|
|
|
6951 disturbed also. The will, on the contrary, does not, of necessity, follow the inclination of the inferior appetite; for although
|
|
|
6952 the passions in the irascible and concupiscible have a certain force in inclining the will; nevertheless the will retains
|
|
|
6953 the power of following the passions or repressing them. Therefore the impressions of the heavenly bodies, by virtue
|
|
|
6954 of which the inferior powers can be changed, has less influence on the will, which is the proximate cause of human actions,
|
|
|
6955 than on the intellect.
|
|
|
6956 </p><p id="FP_Q115_A4-p7"> To maintain therefore that heavenly bodies are the cause of human actions is proper to those who hold that intellect does
|
|
|
6957 not differ from sense. Wherefore some of these said that "such is the will of men, as is the day which the father of men and
|
|
|
6958 of gods brings on" (Odyssey xviii 135). Since, therefore, it is manifest that intellect and will are not acts of corporeal
|
|
|
6959 organs, it is impossible that heavenly bodies be the cause of human actions.
|
|
|
6960 </p></div></div><div class="lat"><p class="latin" title="I q. 115 a. 4 co."><a name="33268" shape="rect"><span class="ref">[33268] Iª q. 115 a. 4 co.</span></a> Respondeo dicendum
|
|
|
6961 quod corpora caelestia in corpora quidem imprimunt directe et per
|
|
|
6962 se, sicut iam dictum est. In vires autem animae quae sunt actus
|
|
|
6963 organorum corporeorum, directe quidem, sed per accidens, quia
|
|
|
6964 necesse est huiusmodi actus harum potentiarum impediri secundum
|
|
|
6965 impedimenta organorum, sicut oculus turbatus non bene videt. Unde
|
|
|
6966 si intellectus et voluntas essent vires corporeis organis
|
|
|
6967 alligatae, sicut posuerunt aliqui, dicentes quod intellectus non
|
|
|
6968 differt a sensu; ex necessitate sequeretur quod corpora caelestia
|
|
|
6969 essent causa electionum et actuum humanorum. Et ex hoc sequeretur
|
|
|
6970 quod homo naturali instinctu ageretur ad suas actiones, sicut
|
|
|
6971 cetera animalia, in quibus non sunt nisi vires animae corporeis
|
|
|
6972 organis alligatae, nam illud quod fit in istis inferioribus ex
|
|
|
6973 impressione corporum caelestium, naturaliter agitur. Et ita
|
|
|
6974 sequeretur quod homo non esset liberi arbitrii, sed haberet
|
|
|
6975 actiones determinatas, sicut et ceterae res naturales. Quae
|
|
|
6976 manifeste sunt falsa, et conversationi humanae contraria. Sciendum
|
|
|
6977 est tamen quod indirecte et per accidens impressiones corporum
|
|
|
6978 caelestium ad intellectum et voluntatem pertingere possunt;
|
|
|
6979 inquantum scilicet tam intellectus quam voluntas aliquo modo ab
|
|
|
6980 inferioribus viribus accipiunt, quae organis corporeis alligantur.
|
|
|
6981 Sed circa hoc diversimode se habent intellectus et voluntas. Nam
|
|
|
6982 intellectus ex necessitate accipit ab inferioribus viribus
|
|
|
6983 apprehensivis, unde turbata vi imaginativa vel cogitativa vel
|
|
|
6984 memorativa, ex necessitate turbatur actio intellectus. Sed voluntas
|
|
|
6985 non ex necessitate sequitur inclinationem appetitus inferioris,
|
|
|
6986 licet enim passiones quae sunt in irascibili et concupiscibili,
|
|
|
6987 habeant quandam vim ad inclinandam voluntatem; tamen in potestate
|
|
|
6988 voluntatis remanet sequi passiones, vel eas refutare. Et ideo
|
|
|
6989 impressio caelestium corporum, secundum quam immutari possunt
|
|
|
6990 inferiores vires, minus pertingit ad voluntatem, quae est proxima
|
|
|
6991 causa humanorum actuum, quam ad intellectum. Ponere igitur
|
|
|
6992 caelestia corpora esse causam humanorum actuum, est proprium
|
|
|
6993 illorum qui dicunt intellectum non differre a sensu. Unde quidam
|
|
|
6994 eorum dicebant quod <i>talis est voluntas in hominibus, qualem in
|
|
|
6995 diem inducit pater virorum deorumque</i>. Quia ergo constat
|
|
|
6996 intellectum et voluntatem non esse actus organorum corporeorum,
|
|
|
6997 impossibile est quod corpora caelestia sint causa humanorum
|
|
|
6998 actuum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A4-p8">
|
|
|
6999 <b>Reply to Objection 1:</b> The spiritual substances, that move the heavenly bodies, do indeed act on corporeal things by means of the heavenly bodies;
|
|
|
7000 but they act immediately on the human intellect by enlightening it. On the other hand, they cannot compel the will, as stated
|
|
|
7001 above (
|
|
|
7002 <a href="FP_x.html#FP_Q111_A2" id="FP_Q115_A4-p8.1" shape="rect">Q[111], A[2]</a>).
|
|
|
7003 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 4 ad 1"><a name="33269" shape="rect"><span class="ref">[33269] Iª q. 115 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
7004 dicendum quod spirituales substantiae quae caelestia corpora
|
|
|
7005 movent, in corporalia quidem agunt mediantibus caelestibus
|
|
|
7006 corporibus, sed in intellectum humanum agunt immediate illuminando.
|
|
|
7007 Voluntatem autem immutare non possunt, ut supra habitum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A4-p9">
|
|
|
7008 <b>Reply to Objection 2:</b> Just as the multiformity of corporeal movements is reducible to the uniformity of the heavenly movement as to its cause:
|
|
|
7009 so the multiformity of actions proceeding from the intellect and the will is reduced to a uniform principle which is the Divine
|
|
|
7010 intellect and will.
|
|
|
7011 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 4 ad 2"><a name="33270" shape="rect"><span class="ref">[33270] Iª q. 115 a. 4 ad 2</span></a> Ad secundum
|
|
|
7012 dicendum quod, sicut multiformitas corporalium motuum reducitur
|
|
|
7013 sicut in causam in uniformitatem motuum caelestium; ita
|
|
|
7014 multiformitas actuum qui sunt ab intellectu et voluntate, reducitur
|
|
|
7015 in principium uniforme quod est intellectus et voluntas divina.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A4-p10">
|
|
|
7016 <b>Reply to Objection 3:</b> The majority of men follow their passions, which are movements of the sensitive appetite, in which movements of the heavenly
|
|
|
7017 bodies can cooperate: but few are wise enough to resist these passions. Consequently astrologers are able to foretell the
|
|
|
7018 truth in the majority of cases, especially in a general way. But not in particular cases; for nothing prevents man resisting
|
|
|
7019 his passions by his free-will. Wherefore the astrologers themselves are wont to say
|
|
|
7020 that "the wise man is stronger than the stars" [*Ptolemy, Centiloquium, prop. 5], forasmuch as, to wit, he conquers his passions.
|
|
|
7021 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 4 ad 3"><a name="33271" shape="rect"><span class="ref">[33271] Iª q. 115 a. 4 ad 3</span></a> Ad tertium
|
|
|
7022 dicendum quod plures hominum sequuntur passiones, quae sunt motus
|
|
|
7023 sensitivi appetitus, ad quas cooperari possunt corpora caelestia,
|
|
|
7024 pauci autem sunt sapientes, qui huiusmodi passionibus resistant. Et
|
|
|
7025 ideo astrologi ut in pluribus vera possunt praedicere, et maxime in
|
|
|
7026 communi. Non autem in speciali, quia nihil prohibet aliquem hominem
|
|
|
7027 per liberum arbitrium passionibus resistere. Unde et ipsi astrologi
|
|
|
7028 dicunt quod sapiens homo dominatur astris, inquantum scilicet
|
|
|
7029 dominatur suis passionibus.</p></div></div></div><div id="FP_Q115_A5" class="div4"><h4 id="FP_Q115_A5-p0.1">Q. 115. A. 5. Whether heavenly bodies can act on the demons?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A5-p2">
|
|
|
7030 <b>Objection 1:</b> It would seem that heavenly bodies can act on the demons. For the demons, according to certain phases of the moon, can harass
|
|
|
7031 men, who on that account are called lunatics, as appears from
|
|
|
7032 <a class="scripRef" id="FP_Q115_A5-p2.1" href="./asv.html#Matt.4.24" target="asv"> Mat. 4:24 </a>and 17:14. But this would not be if they were not subject to the heavenly bodies. Therefore the demons are subject to them.
|
|
|
7033 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 5 arg. 1"><a name="33272" shape="rect"><span class="ref">[33272] Iª q. 115 a. 5 arg. 1</span></a> Ad quintum sic
|
|
|
7034 proceditur. Videtur quod corpora caelestia possint imprimere in
|
|
|
7035 ipsos Daemones. Daemones enim secundum certa augmenta lunae aliquos
|
|
|
7036 homines vexant, qui et propter hoc lunatici dicuntur; ut patet
|
|
|
7037 Matth. IV et XVII. Sed hoc non esset, nisi corporibus caelestibus
|
|
|
7038 subiacerent. Ergo Daemones subiacent actionibus caelestium
|
|
|
7039 corporum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A5-p3">
|
|
|
7040 <b>Objection 2:</b> Further, necromancers observe certain constellations in order to invoke the demons. But these would not be invoked through
|
|
|
7041 the heavenly bodies unless they were subject to them. Therefore they are subject to them.
|
|
|
7042 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 5 arg. 2"><a name="33273" shape="rect"><span class="ref">[33273] Iª q. 115 a. 5 arg. 2</span></a> Praeterea,
|
|
|
7043 necromantici observant certas constellationes ad invocandos
|
|
|
7044 Daemones. Non autem per corpora caelestia invocarentur, si non eis
|
|
|
7045 subiacerent. Ergo Daemones subiacent actionibus caelestium
|
|
|
7046 corporum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A5-p4">
|
|
|
7047 <b>Objection 3:</b> Further, heavenly bodies are more powerful than inferior bodies. But the demons are confined to certain inferior bodies,
|
|
|
7048 namely, "herbs, stones, animals, and to certain sounds and words, forms and figures," as Porphyry says, quoted by Augustine
|
|
|
7049 (De Civ. Dei x, 11). Much more therefore are the demons subject to the action of heavenly bodies.
|
|
|
7050 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 5 arg. 3"><a name="33274" shape="rect"><span class="ref">[33274] Iª q. 115 a. 5 arg. 3</span></a> Praeterea,
|
|
|
7051 corpora caelestia virtuosiora sunt quam corpora inferiora. Sed
|
|
|
7052 quibusdam inferioribus corporibus Daemones arcentur, scilicet
|
|
|
7053 herbis et lapidibus et animantibus, et quibusdam <i>sonis certis ac
|
|
|
7054 vocibus, et figurationibus atque figmentis</i>, ut a Porphyrio
|
|
|
7055 dictum Augustinus introducit in X de Civ. Dei. Ergo multo magis
|
|
|
7056 Daemones subduntur actioni caelestium corporum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A5-p5">
|
|
|
7057 <b>On the contrary,</b> The demons are superior in the order of nature, to the heavenly bodies. But the "agent is superior to the patient," as Augustine
|
|
|
7058 says (Gen. ad lit. xii, 16). Therefore the demons are not subject to the action of heavenly bodies.
|
|
|
7059 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 5 s. c."><a name="33275" shape="rect"><span class="ref">[33275] Iª q. 115 a. 5 s. c.</span></a> Sed contra est
|
|
|
7060 quod Daemones sunt superiores ordine naturae quam corpora
|
|
|
7061 caelestia. Agens autem est superius patiente, ut Augustinus dicit
|
|
|
7062 XII super Gen. ad Litt. Ergo Daemones non subiiciuntur actioni
|
|
|
7063 corporum caelestium.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q115_A5-p6">
|
|
|
7064 <b>I answer that,</b> There have been three opinions about the demons. In the first place the Peripatetics denied the existence of demons; and
|
|
|
7065 held that what is ascribed to the demons, according to the necromantic art, is effected by the power of the heavenly bodies.
|
|
|
7066 This is what Augustine (De Civ. Dei x, 11) relates as having been held by Porphyry, namely, that "on earth men fabricate certain
|
|
|
7067 powers useful in producing certain effects of the stars." But this opinion is
|
|
|
7068 manifestly false. For we know by experience that many things are done by demons, for which the power of heavenly bodies would
|
|
|
7069 in no way suffice: for instance, that a man in a state of delirium should speak an unknown tongue, recite poetry and authors
|
|
|
7070 of whom he has no previous knowledge; that necromancers make statues to speak and move, and other like things.
|
|
|
7071 </p><p id="FP_Q115_A5-p7"> For this reason the Platonists were led to hold that demons are "animals with an aerial body and a passive soul," as Apuleius
|
|
|
7072 says, quoted by Augustine (De Civ. Dei viii, 16). And this is the second of the opinions mentioned above: according to which
|
|
|
7073 it could be said that demons are subject to heavenly bodies in the same way as we have said man is subject thereto
|
|
|
7074 <a href="FP_x.html#FP_Q115_A4" id="FP_Q115_A5-p7.1" shape="rect">(A[4])</a>. But this opinion is proved to be false from what we have said above (
|
|
|
7075 <a href="FP_vii.html#FP_Q51_A1" id="FP_Q115_A5-p7.2" shape="rect">Q[51], A[1]</a>): for we hold that demons are spiritual substances not united to bodies. Hence it is clear that they are subject to the action
|
|
|
7076 of heavenly bodies neither essentially nor accidentally, neither directly nor indirectly.
|
|
|
7077 </p></div></div><div class="lat"><p class="latin" title="I q. 115 a. 5 co."><a name="33276" shape="rect"><span class="ref">[33276] Iª q. 115 a. 5 co.</span></a> Respondeo dicendum
|
|
|
7078 quod circa Daemones fuit triplex opinio. Prima Peripateticorum, qui
|
|
|
7079 posuerunt Daemones non esse; sed ea quae attribuuntur Daemonibus,
|
|
|
7080 secundum artem necromanticam, fiunt virtute caelestium corporum. Et
|
|
|
7081 hoc est quod Augustinus, X de Civ. Dei, introducit dictum a
|
|
|
7082 Porphyrio, quod <i>fabricantur in terra ab hominibus potestates
|
|
|
7083 idoneae siderum variis effectibus exequendis</i>. Sed haec positio
|
|
|
7084 est manifeste falsa. Experimento enim scitur multa per Daemones
|
|
|
7085 fieri, ad quae nullo modo virtus caelestium corporum sufficeret;
|
|
|
7086 puta quod arreptitii loquuntur lingua ignota, quod recitant versus
|
|
|
7087 et auctoritates quas nunquam sciverunt, quod necromantici faciunt
|
|
|
7088 statuas loqui et moveri, et similia. Ex quibus Platonici moti
|
|
|
7089 fuerunt ut ponerent Daemones esse animalia corpore aerea, animo
|
|
|
7090 passiva; ut ab Apuleio dictum Augustinus introducit VIII de Civ.
|
|
|
7091 Dei. Et haec est secunda opinio, secundum quam dici posset quod
|
|
|
7092 Daemones hoc modo subduntur corporibus caelestibus, sicut et de
|
|
|
7093 hominibus dictum est. Sed haec opinio ex superioribus patet esse
|
|
|
7094 falsa, dicimus enim Daemones esse substantias intellectuales
|
|
|
7095 corporibus non unitas. Unde patet quod non subduntur actioni
|
|
|
7096 caelestium corporum, nec per se nec per accidens, nec directe nec
|
|
|
7097 indirecte.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A5-p8">
|
|
|
7098 <b>Reply to Objection 1:</b> That demons harass men, according to certain phases of the moon, happens in two ways. Firstly, they do so in order to "defame
|
|
|
7099 God's creature," namely, the moon; as Jerome (In Matt. iv, 24) and Chrysostom (Hom. lvii in Matt.) say. Secondly, because
|
|
|
7100 as they are unable to effect anything save by means of the natural forces, as stated above (
|
|
|
7101 <a href="FP_x.html#FP_Q114_A4" id="FP_Q115_A5-p8.1" shape="rect">Q[114], A[4]</a>, ad 2) they take into account the aptitude of bodies for the intended
|
|
|
7102 result. Now it is manifest that "the brain is the most moist of all the parts of the body," as Aristotle says [*De Part. Animal.
|
|
|
7103 ii, 7: De Sens. et Sensato ii: De Somn. et Vigil. iii]: wherefore it is the most subject to the action of the moon, the property
|
|
|
7104 of which is to move what is moist. And it is precisely in the brain that animal forces culminate: wherefore the demons, according
|
|
|
7105 to certain phases of the moon, disturb man's imagination, when they observe that the brain is thereto
|
|
|
7106 disposed.
|
|
|
7107 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 5 ad 1"><a name="33277" shape="rect"><span class="ref">[33277] Iª q. 115 a. 5 ad 1</span></a> Ad primum ergo
|
|
|
7108 dicendum quod hoc quod Daemones secundum certa augmenta lunae
|
|
|
7109 homines vexant, contingit propter duo. Primo quidem, ad hoc quod
|
|
|
7110 infament creaturam Dei, scilicet lunam, ut Hieronymus et
|
|
|
7111 Chrysostomus dicunt. Secundo quia, cum non possint operari nisi
|
|
|
7112 mediantibus naturalibus virtutibus, ut supra dictum est; in suis
|
|
|
7113 operibus considerant corporum aptitudines ad effectus intentos.
|
|
|
7114 Manifestum est autem quod <i>cerebrum humidissimum est omnium
|
|
|
7115 partium corporis</i>, ut Aristoteles dicit, et ideo maxime
|
|
|
7116 subiicitur operationi lunae, quae ex sua proprietate habet movere
|
|
|
7117 humorem. In cerebro autem perficiuntur vires animales, et ideo
|
|
|
7118 Daemones secundum certa augmenta lunae perturbant hominis
|
|
|
7119 phantasiam, quando considerant cerebrum ad hoc esse dispositum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A5-p9">
|
|
|
7120 <b>Reply to Objection 2:</b> Demons when summoned through certain constellations, come for two reasons. Firstly, in order to lead man into the error of
|
|
|
7121 believing that there is some Divine power in the stars. Secondly, because they consider that under certain constellations
|
|
|
7122 corporeal matter is better disposed for the result for which they are summoned.
|
|
|
7123 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 5 ad 2"><a name="33278" shape="rect"><span class="ref">[33278] Iª q. 115 a. 5 ad 2</span></a> Ad secundum
|
|
|
7124 dicendum quod Daemones advocati in certis constellationibus,
|
|
|
7125 propter duo veniunt. Primo quidem, ut homines in hunc errorem
|
|
|
7126 inducant, quod credant aliquod numen esse in stellis. Secundo, quia
|
|
|
7127 considerant secundum aliquas certas constellationes materiam
|
|
|
7128 corporalem magis esse dispositam ad effectus pro quibus
|
|
|
7129 advocantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A5-p10">
|
|
|
7130 <b>Reply to Objection 3:</b> As Augustine says (De Civ. Dei xxi, 6), the "demons are enticed through various kinds of stones, herbs, trees, animals, songs,
|
|
|
7131 rites, not as an animal is enticed by food, but as a spirit by signs"; that is to say, forasmuch as these things are offered
|
|
|
7132 to them in token of the honor due to God, of which they are covetous.
|
|
|
7133 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 5 ad 3"><a name="33279" shape="rect"><span class="ref">[33279] Iª q. 115 a. 5 ad 3</span></a> Ad tertium
|
|
|
7134 dicendum quod, sicut Augustinus dicit XXI de Civ. Dei, <i>Daemones
|
|
|
7135 alliciuntur per varia genera lapidum, herbarum, lignorum,
|
|
|
7136 animalium, carminum, rituum, non ut animalia cibis, sed ut spiritus
|
|
|
7137 signis</i>; inquantum scilicet haec eis exhibentur in signum divini
|
|
|
7138 honoris, cuius ipsi sunt cupidi.</p></div></div></div><div id="FP_Q115_A6" class="div4"><h4 id="FP_Q115_A6-p0.1">Q. 115. A. 6. Whether heavenly bodies impose necessity on things subject to their action?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A6-p2">
|
|
|
7139 <b>Objection 1:</b> It would seem that heavenly bodies impose necessity on things subject to their action. For given a sufficient cause, the
|
|
|
7140 effect follows of necessity. But heavenly bodies are a sufficient cause of their effects. Since, therefore, heavenly bodies,
|
|
|
7141 with their movements and dispositions, are necessary beings; it seems that their effects follow of necessity.
|
|
|
7142 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 6 arg. 1"><a name="33280" shape="rect"><span class="ref">[33280] Iª q. 115 a. 6 arg. 1</span></a> Ad sextum sic
|
|
|
7143 proceditur. Videtur quod corpora caelestia imponant necessitatem
|
|
|
7144 iis quae eorum actioni subduntur. Causa enim sufficienti posita,
|
|
|
7145 necesse est effectum poni. Sed corpora caelestia sunt sufficiens
|
|
|
7146 causa suorum effectuum. Cum igitur corpora caelestia, cum suis
|
|
|
7147 motibus et dispositionibus, ponantur sicut ex necessitate entia;
|
|
|
7148 videtur quod effectus eorum ex necessitate consequantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A6-p3">
|
|
|
7149 <b>Objection 2:</b> Further, an agent's effect results of necessity in matter, when the power of the agent is such that it can subject the matter
|
|
|
7150 to itself entirely. But the entire matter of inferior bodies is subject to the power of heavenly bodies, since this is a higher
|
|
|
7151 power than theirs. Therefore the effect of the heavenly bodies is of necessity received in corporeal matter.
|
|
|
7152 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 6 arg. 2"><a name="33281" shape="rect"><span class="ref">[33281] Iª q. 115 a. 6 arg. 2</span></a> Praeterea,
|
|
|
7153 effectus agentis ex necessitate sequitur in materia, quando virtus
|
|
|
7154 agentis tanta fuerit quod possit sibi subiicere totaliter materiam.
|
|
|
7155 Sed tota materia inferiorum corporum subiicitur virtuti caelestium
|
|
|
7156 corporum, tanquam excellentiori. Ergo ex necessitate effectus
|
|
|
7157 caelestium corporum recipitur in materia corporali.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A6-p4">
|
|
|
7158 <b>Objection 3:</b> Further, if the effect of the heavenly body does not follow of necessity, this is due to some hindering cause. But any corporeal
|
|
|
7159 cause, that might possibly hinder the effect of a heavenly body, must of necessity be reducible to some heavenly principle:
|
|
|
7160 since the heavenly bodies are the causes of all that takes place here below. Therefore, since also that heavenly principle
|
|
|
7161 is necessary, it follows that the effect of the heavenly body is necessarily hindered.
|
|
|
7162 Consequently it would follow that all that takes place here below happens of necessity.
|
|
|
7163 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 6 arg. 3"><a name="33282" shape="rect"><span class="ref">[33282] Iª q. 115 a. 6 arg. 3</span></a> Praeterea, si
|
|
|
7164 effectus caelestis corporis non ex necessitate proveniat, hoc est
|
|
|
7165 propter aliquam causam impedientem. Sed quamlibet causam corpoream
|
|
|
7166 quae impedire posset effectum caelestis corporis, necesse est
|
|
|
7167 reduci in aliquod caeleste principium, cum caelestia corpora sint
|
|
|
7168 causa omnium quae hic fiunt. Ergo, cum et illud caeleste principium
|
|
|
7169 sit necessarium, sequitur quod necesse sit impediri effectum
|
|
|
7170 alterius corporis caelestis. Et sic omnia quae hic contingunt, ex
|
|
|
7171 necessitate eveniunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A6-p5">
|
|
|
7172 <b>On the contrary,</b> The Philosopher says (De Somn. et Vigil. [*De Divin. per Somn. ii]): "It is not incongruous that many of the signs observed
|
|
|
7173 in bodies, of occurrences in the heavens, such as rain and wind, should not be fulfilled." Therefore not all the effects of
|
|
|
7174 heavenly bodies take place of necessity.
|
|
|
7175 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 6 s. c."><a name="33283" shape="rect"><span class="ref">[33283] Iª q. 115 a. 6 s. c.</span></a> Sed contra est
|
|
|
7176 quod philosophus dicit, in libro de Somn. et Vigil., <i>quod neque
|
|
|
7177 eorum quae in corporibus sunt signorum caelestium, velut aquarum et
|
|
|
7178 ventorum, inconveniens est multa non evenire</i>. Sic ergo non
|
|
|
7179 omnes effectus caelestium corporum ex necessitate eveniunt.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q115_A6-p6">
|
|
|
7180 <b>I answer that,</b> This question is partly solved by what was said above
|
|
|
7181 <a href="FP_x.html#FP_Q115_A4" id="FP_Q115_A6-p6.1" shape="rect">(A[4])</a>; and in part presents some difficulty. For it was shown that although the action of heavenly bodies produces certain inclinations
|
|
|
7182 in corporeal nature, the will nevertheless does not of necessity follow these inclinations. Therefore there is nothing to
|
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|
7183 prevent the effect of heavenly bodies being hindered by the action of the will, not only in man himself, but also in other
|
|
|
7184 things to which human action extends.
|
|
|
7185 </p><p id="FP_Q115_A6-p7"> But in natural things there is no such principle, endowed with freedom to follow or not to follow the impressions produced
|
|
|
7186 by heavenly agents. Wherefore it seems that in such things at least, everything happens of necessity; according to the reasoning
|
|
|
7187 of some of the ancients who supposing that everything that is, has a cause; and that, given the cause, the effect follows
|
|
|
7188 of necessity; concluded that all things happen of necessity. This opinion is refuted by Aristotle (Metaph.
|
|
|
7189 vi, Did. v, 3) as to this double supposition.
|
|
|
7190 </p><p id="FP_Q115_A6-p8"> For in the first place it is not true that, given any cause whatever, the effect must follow of necessity. For some causes
|
|
|
7191 are so ordered to their effects, as to produce them, not of necessity, but in the majority of cases, and in the minority to
|
|
|
7192 fail in producing them. But that such cases do fail in the minority of cases is due to some hindering cause; consequently
|
|
|
7193 the above-mentioned difficulty seems not to be avoided, since the cause in question is hindered of necessity.
|
|
|
7194 </p><p id="FP_Q115_A6-p9"> Therefore we must say, in the second place, that everything that is a being "per se," has a cause; but what is accidentally,
|
|
|
7195 has not a cause, because it is not truly a being, since it is not truly one. For (that a thing is) "white" has a cause, likewise
|
|
|
7196 (that a man is) "musical" has not a cause, but (that a being is) "white-musical" has not a cause, because it is not truly
|
|
|
7197 a being, nor truly one. Now it is manifest that a cause which hinders the action of a cause so ordered to
|
|
|
7198 its effect as to produce it in the majority of cases, clashes sometimes with this cause by accident: and the clashing of these
|
|
|
7199 two causes, inasmuch as it is accidental, has no cause. Consequently what results from this clashing of causes is not to be
|
|
|
7200 reduced to a further pre-existing cause, from which it follows of necessity. For instance, that some terrestrial body take
|
|
|
7201 fire in the higher regions of the air and fall to the earth, is caused by some heavenly power: again, that there be on the
|
|
|
7202 surface of the earth some combustible matter, is reducible to some heavenly principle. But that the burning body should alight
|
|
|
7203 on this matter and set fire to it, is not caused by a heavenly body, but is accidental. Consequently not all the effects of
|
|
|
7204 heavenly bodies result of necessity.
|
|
|
7205 </p></div></div><div class="lat"><p class="latin" title="I q. 115 a. 6 co."><a name="33284" shape="rect"><span class="ref">[33284] Iª q. 115 a. 6 co.</span></a> Respondeo dicendum
|
|
|
7206 quod ista quaestio partim quidem absoluta est, secundum praemissa;
|
|
|
7207 partim autem difficultatem habet. Ostensum enim est quod, quamvis
|
|
|
7208 ex impressione corporum caelestium fiant aliquae inclinationes in
|
|
|
7209 natura corporali, voluntas tamen non ex necessitate sequitur has
|
|
|
7210 inclinationes. Et ideo nihil prohibet per voluntariam actionem
|
|
|
7211 impediri effectum caelestium corporum, non solum in ipso homine,
|
|
|
7212 sed etiam in aliis rebus ad quas hominum operatio se extendit. Sed
|
|
|
7213 nullum tale principium invenitur in rebus naturalibus, quod habeat
|
|
|
7214 libertatem sequendi vel non sequendi impressiones caelestes. Unde
|
|
|
7215 videtur quod in talibus, ad minus, omnia ex necessitate proveniant,
|
|
|
7216 secundum antiquam quorundam rationem, qui, supponentes omne quod
|
|
|
7217 est causam habere, et quod, posita causa, ex necessitate ponitur
|
|
|
7218 effectus, concludebant, quod omnia ex necessitate contingant. Quam
|
|
|
7219 quidem opinionem repellit Aristoteles in VI Metaphys., secundum duo
|
|
|
7220 quae ipsi supponunt. Primo enim, non est verum quod, posita
|
|
|
7221 quacumque causa, necesse sit effectum poni. Sunt enim quaedam
|
|
|
7222 causae quae ordinantur ad suos effectus non ex necessitate, sed ut
|
|
|
7223 in pluribus, quae quandoque deficiunt in minori parte. Sed quia
|
|
|
7224 huiusmodi causae non deficiunt in minori parte, nisi propter
|
|
|
7225 aliquam causam impedientem, videtur adhuc praedictum inconveniens
|
|
|
7226 non vitari, quia et ipsum impedimentum talis causae ex necessitate
|
|
|
7227 contingit. Et ideo, secundo, oportet dicere quod omne quod est per
|
|
|
7228 se, habet causam, quod autem est per accidens, non habet causam,
|
|
|
7229 quia non est vere ens, cum non sit vere unum. Album enim causam
|
|
|
7230 habet, similiter et musicum; sed album musicum non habet causam,
|
|
|
7231 quia non est vere ens, neque vere unum. Manifestum est autem quod
|
|
|
7232 causa impediens actionem alicuius causae ordinatae ad suum effectum
|
|
|
7233 ut in pluribus, concurrit ei interdum per accidens, unde talis
|
|
|
7234 concursus non habet causam, inquantum est per accidens. Et propter
|
|
|
7235 hoc, id quod ex tali concursu sequitur, non reducitur in aliquam
|
|
|
7236 causam praeexistentem, ex qua ex necessitate sequatur. Sicut quod
|
|
|
7237 aliquod corpus terrestre ignitum in superiori parte aeris generetur
|
|
|
7238 et deorsum cadat, habet causam aliquam virtutem caelestem, et
|
|
|
7239 similiter etiam quod in superficie terrae sit aliqua materia
|
|
|
7240 combustibilis, potest reduci in aliquod caeleste principium. Sed
|
|
|
7241 quod ignis cadens huic materiae occurrat et comburat eam, non habet
|
|
|
7242 causam aliquod caeleste corpus, sed est per accidens. Et sic patet
|
|
|
7243 quod non omnes effectus caelestium corporum sunt ex
|
|
|
7244 necessitate.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A6-p10">
|
|
|
7245 <b>Reply to Objection 1:</b> The heavenly bodies are causes of effects that take place here below, through the means of particular inferior causes, which
|
|
|
7246 can fail in their effects in the minority of cases.
|
|
|
7247 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 6 ad 1"><a name="33285" shape="rect"><span class="ref">[33285] Iª q. 115 a. 6 ad 1</span></a> Ad primum ergo
|
|
|
7248 dicendum quod corpora caelestia sunt causa inferiorum effectuum
|
|
|
7249 mediantibus causis particularibus inferioribus, quae deficere
|
|
|
7250 possunt in minori parte.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A6-p11">
|
|
|
7251 <b>Reply to Objection 2:</b> The power of a heavenly body is not infinite. Wherefore it requires a determinate disposition in matter, both as to local
|
|
|
7252 distance and as to other conditions, in order to produce its effect. Therefore as local distance hinders the effect of a heavenly
|
|
|
7253 body (for the sun has not the same effect in heat in Dacia as in Ethiopia); so the grossness of matter, its low or high temperature
|
|
|
7254 or other such disposition, can hinder the effect of a heavenly
|
|
|
7255 body.
|
|
|
7256 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 6 ad 2"><a name="33286" shape="rect"><span class="ref">[33286] Iª q. 115 a. 6 ad 2</span></a> Ad secundum
|
|
|
7257 dicendum quod virtus corporis caelestis non est infinita. Unde
|
|
|
7258 requirit determinatam dispositionem in materia ad inducendum suum
|
|
|
7259 effectum, et quantum ad distantiam loci, et quantum ad alias
|
|
|
7260 conditiones. Et ideo sicut distantia loci impedit effectum
|
|
|
7261 caelestis corporis (non enim sol eundem caloris effectum habet in
|
|
|
7262 Dacia, quem habet in Aethiopia); ita et grossities materiae, vel
|
|
|
7263 frigiditas aut caliditas, aut alia huiusmodi dispositio, impedire
|
|
|
7264 potest effectum corporis caelestis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q115_A6-p12">
|
|
|
7265 <b>Reply to Objection 3:</b> Although the cause that hinders the effect of another cause can be reduced to a heavenly body as its cause; nevertheless
|
|
|
7266 the clashing of two causes, being accidental, is not reduced to the causality of a heavenly body, as stated above.
|
|
|
7267 </p></div><div class="lat"><p class="latin" title="I q. 115 a. 6 ad 3"><a name="33287" shape="rect"><span class="ref">[33287] Iª q. 115 a. 6 ad 3</span></a> Ad tertium
|
|
|
7268 dicendum quod licet causa impediens effectum alterius causae,
|
|
|
7269 reducatur in aliquod caeleste corpus sicut in causam; tamen
|
|
|
7270 concursus duarum causarum, cum sit per accidens, non reducitur in
|
|
|
7271 causam caelestem, ut dictum est.</p></div></div></div></div>
|
|
|
7272 <div id="FP_Q116" class="div3">
|
|
|
7273 <h3 id="FP_Q116-p0.1">Q. 116. ON FATE (FOUR ARTICLES)</h3>
|
|
|
7274 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
7275 <p id="FP_Q116-p2"> We come now to the consideration of fate. Under this head there are four points of inquiry:</p><p id="FP_Q116-p3"><a href="#FP_Q116_A1"> (1) Is there such a thing as fate?</a></p><p id="FP_Q116-p4"><a href="#FP_Q116_A2"> (2) Where is it?</a></p><p id="FP_Q116-p5"><a href="#FP_Q116_A3"> (3) Is it unchangeable?</a></p><p id="FP_Q116-p6"><a href="#FP_Q116_A4"> (4) Are all things subject to fate?</a></p>
|
|
|
7276 </div></div><div class="lat"><p class="latin" title="I q. 116 pr."><a name="33288" shape="rect"><span class="ref">[33288]
|
|
|
7277 Iª q. 116 pr.</span></a> Deinde considerandum est de fato. Et
|
|
|
7278 circa hoc quaeruntur quatuor. Primo, an fatum sit. Secundo, in quo
|
|
|
7279 sit. Tertio, utrum sit immobile. Quarto, utrum omnia subsint
|
|
|
7280 fato.</p></div></div></div>
|
|
|
7281 <div id="FP_Q116_A2" class="div4"><h4 id="FP_Q116_A2-p0.1">Q. 116. A. 2. Whether fate is in created things?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A2-p2">
|
|
|
7282 <b>Objection 1:</b> It would seem that fate is not in created things. For Augustine says (De Civ. Dei v, 1) that the "Divine will or power is
|
|
|
7283 called fate." But the Divine will or power is not in creatures, but in God. Therefore fate is not in creatures but in God.
|
|
|
7284 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 2 arg. 1"><a name="33295" shape="rect"><span class="ref">[33295] Iª q. 116 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
7285 proceditur. Videtur quod fatum non sit in rebus creatis. Dicit enim
|
|
|
7286 Augustinus, V de Civ. Dei, quod <i>ipsa Dei voluntas vel potestas
|
|
|
7287 fati nomine appellatur</i>. Sed voluntas et potestas Dei non est in
|
|
|
7288 creaturis, sed in Deo. Ergo fatum non est in rebus creatis, sed in
|
|
|
7289 Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A2-p3">
|
|
|
7290 <b>Objection 2:</b> Further, fate is compared to things that happen by fate, as their cause; as the very use of the word proves. But the universal
|
|
|
7291 cause that of itself effects what takes place by accident here below, is God alone, as stated above
|
|
|
7292 <a href="FP_x.html#FP_Q116_A1" id="FP_Q116_A2-p3.1" shape="rect">(A[1])</a>. Therefore fate is in God, and not in creatures.
|
|
|
7293 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 2 arg. 2"><a name="33296" shape="rect"><span class="ref">[33296] Iª q. 116 a. 2 arg. 2</span></a> Praeterea,
|
|
|
7294 fatum comparatur ad ea quae ex fato aguntur, ut causa; ut ipse
|
|
|
7295 modus loquendi ostendit. Sed causa universalis per se eorum quae
|
|
|
7296 hic per accidens aguntur, est solus Deus, ut supra dictum est. Ergo
|
|
|
7297 fatum est in Deo, et non in rebus creatis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A2-p4">
|
|
|
7298 <b>Objection 3:</b> Further, if fate is in creatures, it is either a substance or an accident: and whichever it is it must be multiplied according
|
|
|
7299 to the number of creatures. Since, therefore, fate seems to be one thing only, it seems that fate is not in creatures, but
|
|
|
7300 in God.
|
|
|
7301 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 2 arg. 3"><a name="33297" shape="rect"><span class="ref">[33297] Iª q. 116 a. 2 arg. 3</span></a> Praeterea, si
|
|
|
7302 fatum est in creaturis, aut est substantia, aut accidens, et
|
|
|
7303 quodcumque horum detur, oportet quod multiplicetur secundum
|
|
|
7304 creaturarum multitudinem. Cum ergo fatum videatur esse unum tantum,
|
|
|
7305 videtur quod fatum non sit in creaturis, sed in Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A2-p5">
|
|
|
7306 <b>On the contrary,</b> Boethius says (De Consol. iv): "Fate is a disposition inherent to changeable things."
|
|
|
7307 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 2 s. c."><a name="33298" shape="rect"><span class="ref">[33298] Iª q. 116 a. 2 s. c.</span></a> Sed contra est
|
|
|
7308 quod Boetius dicit, in IV de Consol. quod <i>fatum est dispositio
|
|
|
7309 rebus mobilibus inhaerens</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A2-p6">
|
|
|
7310 <b>I answer that,</b> As is clear from what has been stated above (
|
|
|
7311 <a href="FP_ii.html#FP_Q22_A3" id="FP_Q116_A2-p6.1" shape="rect">Q[22], A[3]</a>;
|
|
|
7312 <a href="FP_x.html#FP_Q103_A6" id="FP_Q116_A2-p6.2" shape="rect">Q[103], A[6]</a>), Divine Providence produces effects through mediate causes. We can therefore consider the ordering of the effects in two
|
|
|
7313 ways. Firstly, as being in God Himself: and thus the ordering of the effects is called Providence. But if we consider this
|
|
|
7314 ordering as being in the mediate causes ordered by God to the production of certain effects,
|
|
|
7315 thus it has the nature of fate. This is what Boethius says (De Consol. iv): "Fate is worked out when Divine Providence is
|
|
|
7316 served by certain spirits; whether by the soul, or by all nature itself which obeys Him, whether by the heavenly movements
|
|
|
7317 of the stars, whether by the angelic power, or by the ingenuity of the demons, whether by some of these, or by all, the chain
|
|
|
7318 of fate is forged." Of each of these things we have spoken above
|
|
|
7319 <a href="FP_x.html#FP_Q116_A1" id="FP_Q116_A2-p6.3" shape="rect">(A[1];</a>
|
|
|
7320 <a href="FP_x.html#FP_Q104_A2" id="FP_Q116_A2-p6.4" shape="rect">Q[104],
|
|
|
7321 A[2]
|
|
|
7322 </a>;
|
|
|
7323 <a href="FP_x.html#FP_Q110_A1" id="FP_Q116_A2-p6.5" shape="rect">Q[110], A[1]</a>;
|
|
|
7324 <a href="FP_x.html#FP_Q113" id="FP_Q116_A2-p6.6" shape="rect">Q[113];</a>
|
|
|
7325 <a href="FP_x.html#FP_Q114" id="FP_Q116_A2-p6.7" shape="rect">Q[114])</a>. It is therefore manifest that fate is in the created causes themselves, as ordered by God to the production of their effects.
|
|
|
7326 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 2 co."><a name="33299" shape="rect"><span class="ref">[33299] Iª q. 116 a. 2 co.</span></a> Respondeo dicendum
|
|
|
7327 quod, sicut ex praedictis patet, divina providentia per causas
|
|
|
7328 medias suos effectus exequitur. Potest ergo ipsa ordinatio
|
|
|
7329 effectuum dupliciter considerari. Uno modo, secundum quod est in
|
|
|
7330 ipso Deo, et sic ipsa ordinatio effectuum vocatur providentia.
|
|
|
7331 Secundum vero quod praedicta ordinatio consideratur in mediis
|
|
|
7332 causis a Deo ordinatis ad aliquos effectus producendos, sic habet
|
|
|
7333 rationem fati. Et hoc est quod Boetius dicit, IV de Consol.,
|
|
|
7334 <i>sive famulantibus quibusdam providentiae divinae spiritibus
|
|
|
7335 fatum exercetur; seu anima, seu tota inserviente natura, sive
|
|
|
7336 caelestibus siderum motibus, seu angelica virtute, seu Daemonum
|
|
|
7337 varia solertia, seu aliquibus eorum, seu omnibus, fatalis series
|
|
|
7338 texitur</i>, de quibus omnibus per singula in praecedentibus dictum
|
|
|
7339 est. Sic ergo est manifestum quod fatum est in ipsis causis
|
|
|
7340 creatis, inquantum sunt ordinatae a Deo ad effectus
|
|
|
7341 producendos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A2-p7">
|
|
|
7342 <b>Reply to Objection 1:</b> The ordering itself of second causes, which Augustine (De Civ. Dei v, 8) calls the "series of causes," has not the nature
|
|
|
7343 of fate, except as dependent on God. Wherefore the Divine power or will can be called fate, as being the cause of fate. But
|
|
|
7344 essentially fate is the very disposition or "series," i.e. order, of second causes.
|
|
|
7345 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 2 ad 1"><a name="33300" shape="rect"><span class="ref">[33300] Iª q. 116 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
7346 dicendum quod ipsa ordinatio causarum secundarum, quam Augustinus
|
|
|
7347 seriem causarum nominat, non habet rationem fati, nisi secundum
|
|
|
7348 quod dependet a Deo. Et ideo causaliter Dei potestas vel voluntas
|
|
|
7349 dici potest fatum. Essentialiter vero fatum est ipsa dispositio seu
|
|
|
7350 series, idest ordo, causarum secundarum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A2-p8">
|
|
|
7351 <b>Reply to Objection 2:</b> Fate has the nature of a cause, just as much as the second causes themselves, the ordering of which is called fate.
|
|
|
7352 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 2 ad 2"><a name="33301" shape="rect"><span class="ref">[33301] Iª q. 116 a. 2 ad 2</span></a> Ad secundum
|
|
|
7353 dicendum quod intantum fatum habet rationem causae, inquantum et
|
|
|
7354 ipsae causae secundae, quarum ordinatio fatum vocatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A2-p9">
|
|
|
7355 <b>Reply to Objection 3:</b> Fate is called a disposition, not that disposition which is a species of quality, but in the sense in which it signifies
|
|
|
7356 order, which is not a substance, but a relation. And if this order be considered in relation to its principle, it is one;
|
|
|
7357 and thus fate is one. But if it be considered in relation to its effects, or to the mediate causes, this fate is multiple.
|
|
|
7358 In this sense the poet wrote: "Thy fate draws thee."
|
|
|
7359 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 2 ad 3"><a name="33302" shape="rect"><span class="ref">[33302] Iª q. 116 a. 2 ad 3</span></a> Ad tertium
|
|
|
7360 dicendum quod fatum dicitur dispositio, non quae est in genere
|
|
|
7361 qualitatis; sed secundum quod dispositio designat ordinem, qui non
|
|
|
7362 est substantia, sed relatio. Qui quidem ordo, si consideretur per
|
|
|
7363 comparationem ad suum principium, est unus, et sic dicitur unum
|
|
|
7364 fatum. Si autem consideretur per comparationem ad effectus, vel ad
|
|
|
7365 ipsas causas medias, sic multiplicatur, per quem modum poeta dixit,
|
|
|
7366 <i>te tua fata trahunt</i>.</p></div></div></div><div id="FP_Q116_A4" class="div4"><h4 id="FP_Q116_A4-p0.1">Q. 116. A. 4. Whether all things are subject to fate?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A4-p2">
|
|
|
7367 <b>Objection 1:</b> It seems that all things are subject to fate. For Boethius says (De Consol. iv): "The chain of fate moves the heaven and
|
|
|
7368 the stars, tempers the elements to one another, and models them by a reciprocal transformation. By fate all things that are
|
|
|
7369 born into the world and perish are renewed in a uniform progression of offspring and seed." Nothing therefore seems to be
|
|
|
7370 excluded from the domain of fate.
|
|
|
7371 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 4 arg. 1"><a name="33309" shape="rect"><span class="ref">[33309] Iª q. 116 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
7372 proceditur. Videtur quod omnia fato subdantur. Dicit enim Boetius,
|
|
|
7373 in IV de Consol., <i>series fati caelum et sidera movet, elementa
|
|
|
7374 in se invicem temperat, et alterna format transmutatione; eadem
|
|
|
7375 nascentia occidentiaque omnia per similes foetuum seminumque
|
|
|
7376 renovat progressus; haec actus fortunasque hominum indissolubili
|
|
|
7377 causarum connexione constringit</i>. Nihil ergo excipi videtur,
|
|
|
7378 quod sub fati serie non contineatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A4-p3">
|
|
|
7379 <b>Objection 2:</b> Further, Augustine says (De Civ. Dei v, 1) that fate is something real, as referred to the Divine will and power. But the
|
|
|
7380 Divine will is cause of all things that happen, as Augustine says (De Trin. iii, 1 seqq.). Therefore all things are subject
|
|
|
7381 to fate.
|
|
|
7382 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 4 arg. 2"><a name="33310" shape="rect"><span class="ref">[33310] Iª q. 116 a. 4 arg. 2</span></a> Praeterea,
|
|
|
7383 Augustinus dicit, in V de Civ. Dei, quod fatum aliquid est,
|
|
|
7384 secundum quod ad voluntatem et potestatem Dei refertur. Sed
|
|
|
7385 voluntas Dei est causa omnium quae fiunt, ut Augustinus dicit in
|
|
|
7386 III de Trin. Ergo omnia subduntur fato.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A4-p4">
|
|
|
7387 <b>Objection 3:</b> Further, Boethius says (De Consol. iv) that fate "is a disposition inherent to changeable things." But all creatures are
|
|
|
7388 changeable, and God alone is truly unchangeable, as stated above (
|
|
|
7389 <a href="FP_ii.html#FP_Q9_A2" id="FP_Q116_A4-p4.1" shape="rect">Q[9], A[2]</a>). Therefore fate is in all things.
|
|
|
7390 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 4 arg. 3"><a name="33311" shape="rect"><span class="ref">[33311] Iª q. 116 a. 4 arg. 3</span></a> Praeterea,
|
|
|
7391 fatum, secundum Boetium, est <i>dispositio rebus mobilibus
|
|
|
7392 inhaerens</i>. Sed omnes creaturae sunt mutabiles, et solus Deus
|
|
|
7393 vere immutabilis, ut supra habitum est. Ergo in omnibus creaturis
|
|
|
7394 est fatum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A4-p5">
|
|
|
7395 <b>On the contrary,</b> Boethius says (De Consol. iv) that "some things subject to Providence are above the ordering of fate."
|
|
|
7396 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 4 s. c."><a name="33312" shape="rect"><span class="ref">[33312] Iª q. 116 a. 4 s. c.</span></a> Sed contra est
|
|
|
7397 quod Boetius dicit, in IV de Consol., quod <i>quaedam quae sub
|
|
|
7398 providentia locata sunt, fati seriem superant</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A4-p6">
|
|
|
7399 <b>I answer that,</b> As stated above
|
|
|
7400 <a href="FP_x.html#FP_Q116_A2" id="FP_Q116_A4-p6.1" shape="rect">(A[2])</a>, fate is the ordering of second causes to effects foreseen by God. Whatever, therefore, is subject to second causes, is subject
|
|
|
7401 also to fate. But whatever is done immediately by God, since it is not subject to second causes, neither is it subject to
|
|
|
7402 fate; such are creation, the glorification of spiritual substances, and the like. And this is what Boethius says (De Consol.
|
|
|
7403 iv): viz. that "those things which are
|
|
|
7404 nigh to God have a state of immobility, and exceed the changeable order of fate." Hence it is clear that "the further a thing
|
|
|
7405 is from the First Mind, the more it is involved in the chain of fate"; since so much the more it is bound up with second causes.
|
|
|
7406 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 4 co."><a name="33313" shape="rect"><span class="ref">[33313] Iª q. 116 a. 4 co.</span></a> Respondeo dicendum
|
|
|
7407 quod, sicut supra dictum est, fatum est ordinatio secundarum
|
|
|
7408 causarum ad effectus divinitus provisos. Quaecumque igitur causis
|
|
|
7409 secundis subduntur, ea subduntur et fato. Si qua vero sunt quae
|
|
|
7410 immediate a Deo fiunt, cum non subdantur secundis causis, non
|
|
|
7411 subduntur fato; sicut creatio rerum, glorificatio spiritualium
|
|
|
7412 substantiarum, et alia huiusmodi. Et hoc est quod Boetius dicit,
|
|
|
7413 quod <i>ea quae sunt primae divinitati propinqua, stabiliter fixa,
|
|
|
7414 fatalis ordinem mobilitatis excedunt. Ex quo etiam patet quod
|
|
|
7415 quanto aliquid longius a prima mente discedit, nexibus fati
|
|
|
7416 maioribus implicatur</i>; quia magis subiicitur necessitati
|
|
|
7417 secundarum causarum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A4-p7">
|
|
|
7418 <b>Reply to Objection 1:</b> All the things mentioned in this passage are done by God by means of second causes; for this reason they are contained in
|
|
|
7419 the order of fate. But it is not the same with everything else, as stated above.
|
|
|
7420 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 4 ad 1"><a name="33314" shape="rect"><span class="ref">[33314] Iª q. 116 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
7421 dicendum quod omnia illa quae ibi tanguntur, fiunt a Deo
|
|
|
7422 mediantibus causis secundis; et ideo sub fati serie continentur.
|
|
|
7423 Sed non est eadem ratio de omnibus aliis, ut supra dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A4-p8">
|
|
|
7424 <b>Reply to Objection 2:</b> Fate is to be referred to the Divine will and power, as to its first principle. Consequently it does not follow that whatever
|
|
|
7425 is subject to the Divine will or power, is subject also to fate, as already stated.
|
|
|
7426 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 4 ad 2"><a name="33315" shape="rect"><span class="ref">[33315] Iª q. 116 a. 4 ad 2</span></a> Ad secundum
|
|
|
7427 dicendum quod fatum refertur ad voluntatem et potestatem Dei, sicut
|
|
|
7428 ad primum principium. Unde non oportet quod quidquid subiicitur
|
|
|
7429 voluntati divinae vel potestati, subiiciatur fato, ut dictum
|
|
|
7430 est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q116_A4-p9">
|
|
|
7431 <b>Reply to Objection 3:</b> Although all creatures are in some way changeable, yet some of them do not proceed from changeable created causes. And these,
|
|
|
7432 therefore, are not subject to fate, as stated above.
|
|
|
7433 </p></div><div class="lat"><p class="latin" title="I q. 116 a. 4 ad 3"><a name="33316" shape="rect"><span class="ref">[33316] Iª q. 116 a. 4 ad 3</span></a> Ad tertium
|
|
|
7434 dicendum quod, quamvis omnes creaturae sint aliquo modo mutabiles,
|
|
|
7435 tamen aliquae earum non procedunt a causis creatis mutabilibus. Et
|
|
|
7436 ideo non subiiciuntur fato, ut dictum est.</p></div></div></div></div>
|
|
|
7437 <div id="FP_Q117" class="div3">
|
|
|
7438 <h3 id="FP_Q117-p0.1">Q. 117. OF THINGS PERTAINING TO THE ACTION OF MAN (FOUR ARTICLES)</h3>
|
|
|
7439 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
7440 <p id="FP_Q117-p2"> We have next to consider those things which pertain to the action of man, who is composed of a created corporeal and spiritual
|
|
|
7441 nature. In the first place we shall consider that action (in general) and secondly in regard to the propagation of man from
|
|
|
7442 man. As to the first, there are four points of inquiry:
|
|
|
7443 </p><p id="FP_Q117-p3"><a href="#FP_Q117_A1"> (1) Whether one man can teach another, as being the cause of his knowledge?</a></p><p id="FP_Q117-p4"><a href="#FP_Q117_A2"> (2) Whether man can teach an angel?</a></p><p id="FP_Q117-p5"><a href="#FP_Q117_A3"> (3) Whether by the power of his soul man can change corporeal matter?</a></p><p id="FP_Q117-p6"><a href="#FP_Q117_A4"> (4) Whether the separate soul of man can move bodies by local movement?</a></p>
|
|
|
7444 </div></div><div class="lat"><p class="latin" title="I q. 117 pr."><a name="33317" shape="rect"><span class="ref">[33317]
|
|
|
7445 Iª q. 117 pr.</span></a> Postea considerandum est de his quae
|
|
|
7446 pertinent ad actionem hominis, qui est compositus ex spirituali et
|
|
|
7447 corporali creatura. Et primo considerandum est de actione hominis;
|
|
|
7448 secundo, de propagatione hominis ex homine. Circa primum quaeruntur
|
|
|
7449 quatuor. Primo, utrum unus homo possit docere alium, causando in
|
|
|
7450 ipso scientiam. Secundo, utrum homo possit docere Angelum. Tertio,
|
|
|
7451 utrum homo per virtutem suae animae possit immutare materiam
|
|
|
7452 corporalem. Quarto, utrum anima hominis separata possit movere
|
|
|
7453 corpora motu locali.</p></div></div></div>
|
|
|
7454 <div id="FP_Q117_A1" class="div4"><h4 id="FP_Q117_A1-p0.1">Q. 117. A. 1. Whether one man can teach another?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A1-p2">
|
|
|
7455 <b>Objection 1:</b> It would seem that one man cannot teach another. For the Lord says (
|
|
|
7456 <a class="scripRef" id="FP_Q117_A1-p2.1" href="./asv.html#Matt.22.8" target="asv">Mat. 22:8</a>): "Be not you called Rabbi": on which the gloss of Jerome says, "Lest you give to men the honor due to God." Therefore to
|
|
|
7457 be a master is properly an honor due to God. But it belongs to a master to teach. Therefore man cannot teach, and this is
|
|
|
7458 proper to God.
|
|
|
7459 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 1 arg. 1"><a name="33318" shape="rect"><span class="ref">[33318] Iª q. 117 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
7460 proceditur. Videtur quod homo non possit alium docere. Dicit enim
|
|
|
7461 dominus, Matth. XXIII, <i>nolite vocari Rabbi</i>; ubi dicit Glossa
|
|
|
7462 Hieronymi, <i>ne divinum honorem hominibus tribuatis</i>. Esse ergo
|
|
|
7463 magistrum pertinet proprie ad divinum honorem. Sed docere est
|
|
|
7464 proprium magistri. Homo ergo non potest docere, sed hoc est
|
|
|
7465 proprium Dei.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A1-p3">
|
|
|
7466 <b>Objection 2:</b> Further, if one man teaches another this is only inasmuch as he acts through his own knowledge, so as to cause knowledge
|
|
|
7467 in the other. But a quality through which anyone acts so as to produce his like, is an active quality. Therefore it follows
|
|
|
7468 that knowledge is an active quality just as heat is.
|
|
|
7469 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 1 arg. 2"><a name="33319" shape="rect"><span class="ref">[33319] Iª q. 117 a. 1 arg. 2</span></a> Praeterea, si
|
|
|
7470 homo alium docet, hoc non est nisi inquantum agit per scientiam
|
|
|
7471 suam ad causandum scientiam in alio. Sed qualitas per quam aliquis
|
|
|
7472 agit ad faciendum sibi simile, est qualitas activa. Ergo sequitur
|
|
|
7473 quod scientia sit qualitas activa, sicut et calor.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A1-p4">
|
|
|
7474 <b>Objection 3:</b> Further, for knowledge we require intellectual light, and the species of the thing understood. But a man cannot cause either
|
|
|
7475 of these in another man. Therefore a man cannot by teaching cause knowledge in another man.
|
|
|
7476 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 1 arg. 3"><a name="33320" shape="rect"><span class="ref">[33320] Iª q. 117 a. 1 arg. 3</span></a> Praeterea, ad
|
|
|
7477 scientiam requiritur lumen intelligibile, et species rei
|
|
|
7478 intellectae. Sed neutrum istorum potest causare unus homo in alio.
|
|
|
7479 Ergo unus homo non potest docendo causare scientiam in alio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A1-p5">
|
|
|
7480 <b>Objection 4:</b> Further, the teacher does nothing in regard to a disciple save to propose to him certain signs, so as to signify something
|
|
|
7481 by words or gestures. But it is not possible to teach anyone so as to cause knowledge in him, by putting signs before him.
|
|
|
7482 For these are signs either of things that he knows, or of things he does not know. If of things that he knows, he to whom
|
|
|
7483 these signs are proposed is already in the possession of knowledge, and does not acquire it from
|
|
|
7484 the master. If they are signs of things that he does not know, he can learn nothing therefrom: for instance, if one were to
|
|
|
7485 speak Greek to a man who only knows Latin, he would learn nothing thereby. Therefore in no way can a man cause knowledge in
|
|
|
7486 another by teaching him.
|
|
|
7487 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 1 arg. 4"><a name="33321" shape="rect"><span class="ref">[33321] Iª q. 117 a. 1 arg. 4</span></a> Praeterea,
|
|
|
7488 doctor nihil agit ad discipulum nisi quod proponit ei quaedam
|
|
|
7489 signa, vel vocibus aliquid significando, vel nutibus. Sed
|
|
|
7490 proponendo signa non potest aliquis alium docere, causando in eo
|
|
|
7491 scientiam. Quia aut proponit signa rerum notarum; aut rerum
|
|
|
7492 ignotarum. Si rerum notarum, ille ergo cui signa proponuntur, iam
|
|
|
7493 habet scientiam, et eam non acquirit a magistro. Si autem rerum
|
|
|
7494 ignotarum, per huiusmodi signa nihil addiscit, sicut si aliquis
|
|
|
7495 proponeret alicui Latino verba Graeca, quorum significationem
|
|
|
7496 ignoraret, per hoc eum docere non posset. Nullo ergo modo unus homo
|
|
|
7497 potest, alium docendo, scientiam in eo causare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A1-p6">
|
|
|
7498 <b>On the contrary,</b> The Apostle says (
|
|
|
7499 <a class="scripRef" id="FP_Q117_A1-p6.1" href="./asv.html#iTim.2.7" target="asv">1 Tim. 2:7</a>): "Whereunto I am appointed a preacher and an apostle . . . a doctor of the Gentiles in faith and truth."
|
|
|
7500 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 1 s. c."><a name="33322" shape="rect"><span class="ref">[33322] Iª q. 117 a. 1 s. c.</span></a> Sed contra est
|
|
|
7501 quod apostolus dicit, I ad Tim. II, <i>in quo positus sum ego
|
|
|
7502 praedicator et apostolus, doctor gentium in fide et
|
|
|
7503 veritate</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q117_A1-p7">
|
|
|
7504 <b>I answer that,</b> On this question there have been various opinions. For Averroes, commenting on De Anima iii, maintains that all men have
|
|
|
7505 one passive intellect in common, as stated above (
|
|
|
7506 <a href="#FP_Q76_A2" id="FP_Q117_A1-p7.1" shape="rect">Q[76], A[2]</a>). From this it follows that the same intelligible species belong to all men. Consequently he held that one man does not cause
|
|
|
7507 another to have a knowledge distinct from that which he has himself; but that he communicates the identical knowledge which
|
|
|
7508 he
|
|
|
7509 has himself, by moving him to order rightly the phantasms in his soul, so that they be rightly disposed for intelligible apprehension.
|
|
|
7510 This opinion is true so far as knowledge is the same in disciple and master, if we consider the identity of the thing known:
|
|
|
7511 for the same objective truth is known by both of them. But so far as he maintains that all men have but one passive intellect,
|
|
|
7512 and the same intelligible species, differing only as to various phantasms, his opinion is false, as stated above
|
|
|
7513 (
|
|
|
7514 <a href="#FP_Q76_A2" id="FP_Q117_A1-p7.2" shape="rect">Q[76], A[2]</a>).
|
|
|
7515 </p><p id="FP_Q117_A1-p8"> Besides this, there is the opinion of the Platonists, who held that our souls are possessed of knowledge from the very beginning,
|
|
|
7516 through the participation of separate forms, as stated above (
|
|
|
7517 <a href="#FP_Q84_A3" id="FP_Q117_A1-p8.1" shape="rect">Q[84], AA[3]</a>,4); but that the soul is hindered, through its union with the body, from the free consideration of those things which it
|
|
|
7518 knows. According to this, the disciple does not acquire fresh knowledge from his master, but is roused by him to consider
|
|
|
7519 what he
|
|
|
7520 knows; so that to learn would be nothing else than to remember. In the same way they held that natural agents only dispose
|
|
|
7521 (matter) to receive forms, which matter acquires by a participation of separate substances. But against this we have proved
|
|
|
7522 above (
|
|
|
7523 <a href="#FP_Q79_A2" id="FP_Q117_A1-p8.2" shape="rect">Q[79], A[2]</a>;
|
|
|
7524 <a href="#FP_Q84_A3" id="FP_Q117_A1-p8.3" shape="rect">Q[84], A[3]</a>) that the passive intellect of the human soul is in pure potentiality to intelligible (species), as Aristotle says (De Anima
|
|
|
7525 iii, 4).
|
|
|
7526 </p><p id="FP_Q117_A1-p9"> We must therefore decide the question differently, by saying that the teacher causes knowledge in the learner, by reducing
|
|
|
7527 him from potentiality to act, as the Philosopher says (Phys. viii, 4). In order to make this clear, we must observe that of
|
|
|
7528 effects proceeding from an exterior principle, some proceed from the exterior principle alone; as the form of a house is caused
|
|
|
7529 to be in matter by art alone: whereas other effects proceed sometimes from an exterior principle, sometimes
|
|
|
7530 from an interior principle: thus health is caused in a sick man, sometimes by an exterior principle, namely by the medical
|
|
|
7531 art, sometimes by an interior principle as when a man is healed by the force of nature. In these latter effects two things
|
|
|
7532 must be noticed. First, that art in its work imitates nature for just as nature heals a man by alteration, digestion, rejection
|
|
|
7533 of the matter that caused the sickness, so does art. Secondly, we must remark that the exterior principle, art, acts, not
|
|
|
7534 as
|
|
|
7535 principal agent, but as helping the principal agent, but as helping the principal agent, which is the interior principle,
|
|
|
7536 by strengthening it, and by furnishing it with instruments and assistance, of which the interior principle makes use in producing
|
|
|
7537 the effect. Thus the physician strengthens nature, and employs food and medicine, of which nature makes use for the intended
|
|
|
7538 end.
|
|
|
7539 </p><p id="FP_Q117_A1-p10"> Now knowledge is acquired in man, both from an interior principle, as is clear in one who procures knowledge by his own research;
|
|
|
7540 and from an exterior principle, as is clear in one who learns (by instruction). For in every man there is a certain principle
|
|
|
7541 of knowledge, namely the light of the active intellect, through which certain universal principles of all the sciences are
|
|
|
7542 naturally understood as soon as proposed to the intellect. Now when anyone applies these universal
|
|
|
7543 principles to certain particular things, the memory or experience of which he acquires through the senses; then by his own
|
|
|
7544 research advancing from the known to the unknown, he obtains knowledge of what he knew not before. Wherefore anyone who teaches,
|
|
|
7545 leads the disciple from things known by the latter, to the knowledge of things previously unknown to him; according to what
|
|
|
7546 the Philosopher says (Poster. i, 1): "All teaching and all learning proceed from previous knowledge."
|
|
|
7547 </p><p id="FP_Q117_A1-p11"> Now the master leads the disciple from things known to knowledge of the unknown, in a twofold manner. Firstly, by proposing
|
|
|
7548 to him certain helps or means of instruction, which his intellect can use for the acquisition of science: for instance, he
|
|
|
7549 may put before him certain less universal propositions, of which nevertheless the disciple is able to judge from previous
|
|
|
7550 knowledge: or he may propose to him some sensible examples, either by way of likeness or of opposition, or
|
|
|
7551 something of the sort, from which the intellect of the learner is led to the knowledge of truth previously unknown. Secondly,
|
|
|
7552 by strengthening the intellect of the learner; not, indeed, by some active power as of a higher nature, as explained above
|
|
|
7553 (
|
|
|
7554 <a href="FP_x.html#FP_Q106_A1" id="FP_Q117_A1-p11.1" shape="rect">Q[106], A[1]</a>;
|
|
|
7555 <a href="FP_x.html#FP_Q111_A1" id="FP_Q117_A1-p11.2" shape="rect">Q[111], A[1]</a>) of the angelic enlightenment, because all human intellects are of one grade in the natural order; but inasmuch as he proposes
|
|
|
7556 to the disciple the order of principles to
|
|
|
7557 conclusions, by reason of his not having sufficient collating power to be able to draw the conclusions from the principles.
|
|
|
7558 Hence the Philosopher says (Poster. i, 2) that "a demonstration is a syllogism that causes knowledge." In this way a demonstrator
|
|
|
7559 causes his hearer to know.
|
|
|
7560 </p></div></div><div class="lat"><p class="latin" title="I q. 117 a. 1 co."><a name="33323" shape="rect"><span class="ref">[33323] Iª q. 117 a. 1 co.</span></a> Respondeo dicendum
|
|
|
7561 quod circa hoc diversae fuerunt opiniones. Averroes enim, in
|
|
|
7562 Comment. III de anima, posuit unum intellectum possibilem esse
|
|
|
7563 omnium hominum, ut supra dictum est. Et ex hoc sequebatur quod
|
|
|
7564 eaedem species intelligibiles sint omnium hominum. Et secundum hoc,
|
|
|
7565 ponit quod unus homo per doctrinam non causat aliam scientiam in
|
|
|
7566 altero ab ea quam ipse habet; sed communicat ei eandem scientiam
|
|
|
7567 quam ipse habet, per hoc quod movet eum ad ordinandum phantasmata
|
|
|
7568 in anima sua, ad hoc quod sint disposita convenienter ad
|
|
|
7569 intelligibilem apprehensionem. Quae quidem opinio quantum ad hoc
|
|
|
7570 vera est, quod est eadem scientia in discipulo et magistro, si
|
|
|
7571 consideretur identitas secundum unitatem rei scitae, eadem enim rei
|
|
|
7572 veritas est quam cognoscit et discipulus et magister. Sed quantum
|
|
|
7573 ad hoc quod ponit esse unum intellectum possibilem omnium hominum,
|
|
|
7574 et easdem species intelligibiles, differentes solum secundum
|
|
|
7575 diversa phantasmata; falsa est eius opinio, ut supra habitum est.
|
|
|
7576 Alia est opinio Platonicorum, qui posuerunt quod scientia inest a
|
|
|
7577 principio animabus nostris per participationem formarum
|
|
|
7578 separatarum, sicut supra habitum est; sed anima ex unione corporis
|
|
|
7579 impeditur ne possit considerare libere ea quorum scientiam habet.
|
|
|
7580 Et secundum hoc, discipulus a magistro non acquirit scientiam de
|
|
|
7581 novo, sed ab eo excitatur ad considerandum ea quorum scientiam
|
|
|
7582 habet; ut sic addiscere nihil aliud sit quam reminisci. Sicut etiam
|
|
|
7583 ponebant quod agentia naturalia solummodo disponunt ad susceptionem
|
|
|
7584 formarum, quas acquirit materia corporalis per participationem
|
|
|
7585 specierum separatarum. Sed contra hoc supra ostensum est quod
|
|
|
7586 intellectus possibilis animae humanae est in potentia pura ad
|
|
|
7587 intelligibilia, secundum quod Aristoteles dicit in III de anima. Et
|
|
|
7588 ideo aliter dicendum est, quod docens causat scientiam in
|
|
|
7589 addiscente, reducendo ipsum de potentia in actum, sicut dicitur in
|
|
|
7590 VIII Physic. Ad cuius evidentiam, considerandum est quod effectuum
|
|
|
7591 qui sunt ab exteriori principio, aliquis est ab exteriori principio
|
|
|
7592 tantum; sicut forma domus causatur in materia solum ab arte.
|
|
|
7593 Aliquis autem effectus est quandoque quidem ab exteriori principio,
|
|
|
7594 quandoque autem ab interiori; sicut sanitas causatur in infirmo
|
|
|
7595 quandoque ab exteriori principio, scilicet ab arte medicinae;
|
|
|
7596 quandoque autem ab interiori principio ut cum aliquis sanatur per
|
|
|
7597 virtutem naturae. Et in talibus effectibus sunt duo attendenda.
|
|
|
7598 Primo quidem, quod ars imitatur naturam in sua operatione, sicut
|
|
|
7599 enim natura sanat infirmum alterando, digerendo, et expellendo
|
|
|
7600 materiam quae causat morbum, ita et ars. Secundo attendendum est,
|
|
|
7601 quod principium exterius, scilicet ars, non operatur sicut
|
|
|
7602 principale agens, sed sicut coadiuvans agens principale, quod est
|
|
|
7603 principium interius, confortando ipsum, et ministrando ei
|
|
|
7604 instrumenta et auxilia, quibus utatur ad effectum producendum,
|
|
|
7605 sicut medicus confortat naturam, et adhibet ei cibos et medicinas,
|
|
|
7606 quibus natura utatur ad finem intentum. Scientia autem acquiritur
|
|
|
7607 in homine et ab interiori principio, ut patet in eo qui per
|
|
|
7608 inventionem propriam scientiam acquirit; et a principio exteriori,
|
|
|
7609 ut patet in eo qui addiscit. Inest enim unicuique homini quoddam
|
|
|
7610 principium scientiae, scilicet lumen intellectus agentis, per quod
|
|
|
7611 cognoscuntur statim a principio naturaliter quaedam universalia
|
|
|
7612 principia omnium scientiarum. Cum autem aliquis huiusmodi
|
|
|
7613 universalia principia applicat ad aliqua particularia, quorum
|
|
|
7614 memoriam et experimentum per sensum accipit; per inventionem
|
|
|
7615 propriam acquirit scientiam eorum quae nesciebat, ex notis ad
|
|
|
7616 ignota procedens. Unde et quilibet docens, ex his quae discipulus
|
|
|
7617 novit, ducit eum in cognitionem eorum quae ignorabat; secundum quod
|
|
|
7618 dicitur in I Poster., quod <i>omnis doctrina et omnis disciplina ex
|
|
|
7619 praeexistenti fit cognitione</i>. Ducit autem magister discipulum
|
|
|
7620 ex praecognitis in cognitionem ignotorum, dupliciter. Primo quidem,
|
|
|
7621 proponendo ei aliqua auxilia vel instrumenta, quibus intellectus
|
|
|
7622 eius utatur ad scientiam acquirendam, puta cum proponit ei aliquas
|
|
|
7623 propositiones minus universales, quas tamen ex praecognitis
|
|
|
7624 discipulus diiudicare potest; vel cum proponit ei aliqua sensibilia
|
|
|
7625 exempla, vel similia, vel opposita, vel aliqua huiusmodi ex quibus
|
|
|
7626 intellectus addiscentis manuducitur in cognitionem veritatis
|
|
|
7627 ignotae. Alio modo, cum confortat intellectum addiscentis; non
|
|
|
7628 quidem aliqua virtute activa quasi superioris naturae, sicut supra
|
|
|
7629 dictum est de Angelis illuminantibus, quia omnes humani intellectus
|
|
|
7630 sunt unius gradus in ordine naturae; sed inquantum proponit
|
|
|
7631 discipulo ordinem principiorum ad conclusiones, qui forte per
|
|
|
7632 seipsum non haberet tantam virtutem collativam, ut ex principiis
|
|
|
7633 posset conclusiones deducere. Et ideo dicitur in I Poster., quod
|
|
|
7634 demonstratio est syllogismus faciens scire. Et per hunc modum ille
|
|
|
7635 qui demonstrat, auditorem scientem facit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A1-p12">
|
|
|
7636 <b>Reply to Objection 1:</b> As stated above, the teacher only brings exterior help as the physician who heals: but just as the interior nature is the
|
|
|
7637 principal cause of the healing, so the interior light of the intellect is the principal cause of knowledge. But both of these
|
|
|
7638 are from God. Therefore as of God is it written: "Who healeth all thy diseases" (
|
|
|
7639 <a class="scripRef" id="FP_Q117_A1-p12.1" href="./asv.html#Ps.102.3" target="asv">Ps. 102:3</a>); so of Him is it written: "He that teacheth man knowledge" (
|
|
|
7640 <a class="scripRef" id="FP_Q117_A1-p12.2" href="./asv.html#Ps.93.10" target="asv">Ps. 93:10</a>),
|
|
|
7641 inasmuch as "the light of His countenance is signed upon us" (
|
|
|
7642 <a class="scripRef" id="FP_Q117_A1-p12.3" href="./asv.html#Ps.4.7" target="asv">Ps. 4:7</a>), through which light all things are shown to us.
|
|
|
7643 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 1 ad 1"><a name="33324" shape="rect"><span class="ref">[33324] Iª q. 117 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
7644 dicendum quod, sicut iam dictum est, homo docens solummodo exterius
|
|
|
7645 ministerium adhibet, sicut medicus sanans, sed sicut natura
|
|
|
7646 interior est principalis causa sanationis, ita et interius lumen
|
|
|
7647 intellectus est principalis causa scientiae. Utrumque autem horum
|
|
|
7648 est a Deo. Et ideo sicut de Deo dicitur, qui sanat omnes
|
|
|
7649 infirmitates tuas; ita de eo dicitur, qui docet hominem scientiam,
|
|
|
7650 inquantum lumen vultus eius super nos signatur, per quod nobis
|
|
|
7651 omnia ostenduntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A1-p13">
|
|
|
7652 <b>Reply to Objection 2:</b> As Averroes argues, the teacher does not cause knowledge in the disciple after the manner of a natural active cause. Wherefore
|
|
|
7653 knowledge need not be an active quality: but is the principle by which one is directed in teaching, just as art is the principle
|
|
|
7654 by which one is directed in working.
|
|
|
7655 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 1 ad 2"><a name="33325" shape="rect"><span class="ref">[33325] Iª q. 117 a. 1 ad 2</span></a> Ad secundum
|
|
|
7656 dicendum quod doctor non causat scientiam in discipulo per modum
|
|
|
7657 agentis naturalis, ut Averroes obiicit. Unde non oportet quod
|
|
|
7658 scientia sit qualitas activa, sed est principium quo aliquis
|
|
|
7659 dirigitur in docendo, sicut ars est principium quo aliquis
|
|
|
7660 dirigitur in operando.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A1-p14">
|
|
|
7661 <b>Reply to Objection 3:</b> The master does not cause the intellectual light in the disciple, nor does he cause the intelligible species directly: but
|
|
|
7662 he moves the disciple by teaching, so that the latter, by the power of his intellect, forms intelligible concepts, the signs
|
|
|
7663 of which are proposed to him from without.
|
|
|
7664 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 1 ad 3"><a name="33326" shape="rect"><span class="ref">[33326] Iª q. 117 a. 1 ad 3</span></a> Ad tertium
|
|
|
7665 dicendum quod magister non causat lumen intelligibile in discipulo,
|
|
|
7666 nec directe species intelligibiles, sed movet discipulum per suam
|
|
|
7667 doctrinam ad hoc, quod ipse per virtutem sui intellectus formet
|
|
|
7668 intelligibiles conceptiones, quarum signa sibi proponit
|
|
|
7669 exterius.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A1-p15">
|
|
|
7670 <b>Reply to Objection 4:</b> The signs proposed by the master to the disciple are of things known in a general and confused manner; but not known in detail
|
|
|
7671 and distinctly. Therefore when anyone acquires knowledge by himself, he cannot be called self-taught, or be said to have his
|
|
|
7672 own master because perfect knowledge did not precede in him, such as is required in a master.
|
|
|
7673 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 1 ad 4"><a name="33327" shape="rect"><span class="ref">[33327] Iª q. 117 a. 1 ad 4</span></a> Ad quartum
|
|
|
7674 dicendum quod signa quae magister discipulo proponit, sunt rerum
|
|
|
7675 notarum in universali, et sub quadam confusione; sed ignotarum in
|
|
|
7676 particulari, et sub quadam distinctione. Et ideo cum quisque per
|
|
|
7677 seipsum scientiam acquirit, non potest dici docere seipsum, vel
|
|
|
7678 esse sui ipsius magister, quia non praeexistit in eo scientia
|
|
|
7679 completa, qualis requiritur in magistro.</p></div></div></div><div id="FP_Q117_A2" class="div4"><h4 id="FP_Q117_A2-p0.1">Q. 117. A. 2. Whether man can teach the angels?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A2-p2">
|
|
|
7680 <b>Objection 1:</b> It would seem that men teach angels. For the Apostle says (
|
|
|
7681 <a class="scripRef" id="FP_Q117_A2-p2.1" href="./asv.html#Eph.3.10" target="asv">Eph. 3:10</a>): "That the manifold wisdom of God may be made known to the principalities and powers in the heavenly places through the
|
|
|
7682 Church." But the Church is the union of all the faithful. Therefore some things are made known to angels through men.
|
|
|
7683 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 2 arg. 1"><a name="33328" shape="rect"><span class="ref">[33328] Iª q. 117 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
7684 proceditur. Videtur quod homines possint docere Angelos. Dicit enim
|
|
|
7685 apostolus, ad Ephes. III, <i>ut innotescat principibus et
|
|
|
7686 potestatibus in caelestibus per Ecclesiam multiformis sapientia
|
|
|
7687 Dei</i>. Sed Ecclesia est congregatio hominum fidelium. Ergo
|
|
|
7688 Angelis per homines aliqua innotescunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A2-p3">
|
|
|
7689 <b>Objection 2:</b> Further, the superior angels, who are enlightened immediately concerning Divine things by God, can instruct the inferior
|
|
|
7690 angels, as stated above (
|
|
|
7691 <a href="FP_x.html#FP_Q116_A1" id="FP_Q117_A2-p3.1" shape="rect">Q[116], A[1]</a>;
|
|
|
7692 <a href="FP_x.html#FP_Q112_A3" id="FP_Q117_A2-p3.2" shape="rect">Q[112], A[3]</a>). But some men are instructed immediately concerning Divine things by the Word of God; as appears principally of the apostles
|
|
|
7693 from
|
|
|
7694 <a class="scripRef" id="FP_Q117_A2-p3.3" href="./asv.html#Heb.1.1" target="asv"> Heb. 1:1,2</a>: "Last of all, in these days (God) hath spoken to us by His Son." Therefore
|
|
|
7695 some men have been able to teach the angels.
|
|
|
7696 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 2 arg. 2"><a name="33329" shape="rect"><span class="ref">[33329] Iª q. 117 a. 2 arg. 2</span></a> Praeterea,
|
|
|
7697 Angeli superiores, qui immediate de divinis a Deo illuminantur,
|
|
|
7698 inferiores Angelos instruere possunt, ut supra dictum est. Sed
|
|
|
7699 aliqui homines immediate de divinis per Dei verbum sunt instructi;
|
|
|
7700 sicut maxime patet de apostolis, secundum illud ad Heb. I,
|
|
|
7701 <i>novissime, diebus istis, locutus est nobis in filio</i>. Ergo
|
|
|
7702 aliqui homines aliquos Angelos docere potuerunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A2-p4">
|
|
|
7703 <b>Objection 3:</b> Further, the inferior angels are instructed by the superior. But some men are higher than some angels; since some men are
|
|
|
7704 taken up to the highest angelic orders, as Gregory says in a homily (Hom. xxxiv in Evang.). Therefore some of the inferior
|
|
|
7705 angels can be instructed by men concerning Divine things.
|
|
|
7706 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 2 arg. 3"><a name="33330" shape="rect"><span class="ref">[33330] Iª q. 117 a. 2 arg. 3</span></a> Praeterea,
|
|
|
7707 inferiores Angeli a superioribus instruuntur. Sed quidam homines
|
|
|
7708 superiores sunt aliquibus Angelis, cum ad supremos ordines
|
|
|
7709 Angelorum aliqui homines assumantur, ut Gregorius dicit in quadam
|
|
|
7710 homilia. Ergo aliqui inferiores Angeli per aliquos homines de
|
|
|
7711 divinis instrui possunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A2-p5">
|
|
|
7712 <b>On the contrary,</b> Dionysius says (Div. Nom. iv) that every Divine enlightenment to the superior angels, by making their thoughts known to them;
|
|
|
7713 but concerning Divine things superior angels are never enlightened by inferior angels. Now it is manifest that in the same
|
|
|
7714 way as inferior angels are subject to the superior, the highest men are subject even to the lowest angels. This is clear from
|
|
|
7715 Our Lord's words (
|
|
|
7716 <a class="scripRef" id="FP_Q117_A2-p5.1" href="./asv.html#Matt.11.11" target="asv">Mat. 11:11</a>): "There hath not risen among them
|
|
|
7717 that are born of woman a greater than John the Baptist; yet he that is lesser in the kingdom of heaven is greater than he."
|
|
|
7718 Therefore angels are never enlightened by men concerning Divine things. But men can by means of speech make known to angels
|
|
|
7719 the thoughts of their hearts: because it belongs to God alone to know the heart's secrets.
|
|
|
7720 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 2 s. c."><a name="33331" shape="rect"><span class="ref">[33331] Iª q. 117 a. 2 s. c.</span></a> Sed contra est
|
|
|
7721 quod Dionysius dicit, IV cap. de Div. Nom., quod omnes divinae
|
|
|
7722 illuminationes perferuntur ad homines mediantibus Angelis. Non ergo
|
|
|
7723 Angeli instruuntur per homines de divinis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A2-p6">
|
|
|
7724 <b>Reply to Objection 1:</b> Augustine (Gen. ad lit. v, 19) thus explains this passage of the Apostle, who in the preceding verses says: "To me, the least
|
|
|
7725 of all the saints, is given this grace . . . to enlighten all men, that they may see what is the dispensation of the mystery
|
|
|
7726 which hath been hidden from eternity in God. Hidden, yet so that the multiform wisdom of God was made known to the principalities
|
|
|
7727 and powers in the heavenly places---that is, through the Church." As
|
|
|
7728 though he were to say: This mystery was hidden from men, but not from the Church in heaven, which is contained in the principalities
|
|
|
7729 and powers who knew it "from all ages, but not before all ages: because the Church was at first there, where after the resurrection
|
|
|
7730 this Church composed of men will be gathered together."
|
|
|
7731 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 2 co."><a name="33332" shape="rect"><span class="ref">[33332] Iª q. 117 a. 2 co.</span></a> Respondeo dicendum
|
|
|
7732 quod, sicut supra habitum est, inferiores Angeli loqui quidem
|
|
|
7733 possunt superioribus Angelis, manifestando eis suas cogitationes;
|
|
|
7734 sed de rebus divinis superiores ab inferioribus nunquam
|
|
|
7735 illuminantur. Manifestum est autem quod eo modo quo inferiores
|
|
|
7736 Angeli superioribus subduntur, supremi homines subduntur etiam
|
|
|
7737 infimis Angelorum. Quod patet per id quod dominus dicit, Matth. XI,
|
|
|
7738 <i>inter natos mulierum non surrexit maior Ioanne Baptista; sed qui
|
|
|
7739 minor est in regno caelorum, maior est illo</i>. Sic igitur de
|
|
|
7740 rebus divinis ab hominibus Angeli nunquam illuminantur.
|
|
|
7741 Cogitationes tamen suorum cordium homines Angelis per modum
|
|
|
7742 locutionis manifestare possunt, quia secreta cordium scire solius
|
|
|
7743 Dei est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A2-p7"> It can also be explained otherwise that "what is hidden, is known by the angels, not only in God, but also here where when
|
|
|
7744 it takes place and is made public," as Augustine says further on (Gen. ad lit. v, 19). Thus when the mysteries of Christ and
|
|
|
7745 the Church were fulfilled by the apostles, some things concerning these mysteries became apparent to the angels, which were
|
|
|
7746 hidden from them before. In this way we can understand what Jerome says (Comment. in Ep. ad Eph.)---that from
|
|
|
7747 the preaching of the apostles the angels learned certain mysteries; that is to say, through the preaching of the apostles,
|
|
|
7748 the mysteries were realized in the things themselves: thus by the preaching of Paul the Gentiles were converted, of which
|
|
|
7749 mystery the Apostle is speaking in the passage quoted.
|
|
|
7750 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 2 ad 1"><a name="33333" shape="rect"><span class="ref">[33333] Iª q. 117 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
7751 dicendum quod Augustinus, V super Gen. ad Litt., sic exponit illam
|
|
|
7752 apostoli auctoritatem. Praemiserat enim apostolus, <i>mihi, omnium
|
|
|
7753 sanctorum minimo, data est gratia haec, illuminare omnes quae sit
|
|
|
7754 dispensatio sacramenti absconditi a saeculis in Deo. Ita dico
|
|
|
7755 absconditi, ut tamen innotesceret principibus et potestatibus in
|
|
|
7756 caelestibus, per Ecclesiam scilicet, multiformis sapientia Dei</i>.
|
|
|
7757 Quasi dicat, ita hoc sacramentum erat absconditum hominibus, ut
|
|
|
7758 tamen Ecclesiae caelesti, quae continetur in principibus et
|
|
|
7759 potestatibus, hoc sacramentum notum esset <i>a saeculis, non ante
|
|
|
7760 saecula, quia ibi primitus Ecclesia fuit, quo post resurrectionem
|
|
|
7761 et ista Ecclesia hominum congreganda est</i>. Potest tamen et
|
|
|
7762 aliter dici, quod <i>illud quod absconditum est, non tantum in Deo
|
|
|
7763 innotescit Angelis, verum etiam hic eis apparet, cum efficitur
|
|
|
7764 atque propalatur</i>, ut Augustinus ibidem subdit. Et sic dum per
|
|
|
7765 apostolos impleta sunt Christi et Ecclesiae mysteria, Angelis
|
|
|
7766 aliqua apparuerunt de huiusmodi mysteriis, quae ante erant eis
|
|
|
7767 occulta. Et per hunc modum potest intelligi quod Hieronymus dicit,
|
|
|
7768 quod, apostolis praedicantibus, Angeli aliqua mysteria cognoverunt,
|
|
|
7769 quia scilicet per praedicationem apostolorum huiusmodi mysteria
|
|
|
7770 explebantur in rebus ipsis, sicut praedicante Paulo convertebantur
|
|
|
7771 gentes; de quo apostolus ibi loquitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A2-p8">
|
|
|
7772 <b>Reply to Objection 2:</b> The apostles were instructed immediately by the Word of God, not according to His Divinity, but according as He spoke in
|
|
|
7773 His human nature. Hence the argument does not prove.
|
|
|
7774 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 2 ad 2"><a name="33334" shape="rect"><span class="ref">[33334] Iª q. 117 a. 2 ad 2</span></a> Ad secundum
|
|
|
7775 dicendum quod apostoli instruebantur immediate a verbo Dei, non
|
|
|
7776 secundum eius divinitatem, sed inquantum eius humanitas loquebatur.
|
|
|
7777 Unde ratio non sequitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A2-p9">
|
|
|
7778 <b>Reply to Objection 3:</b> Certain men in this state of life are greater than certain angels, not actually, but virtually; forasmuch as they have such
|
|
|
7779 great charity that they can merit a higher degree of beatitude than that possessed by certain angels. In the same way we might
|
|
|
7780 say that the seed of a great tree is virtually greater than a small tree, though actually it is much smaller.
|
|
|
7781 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 2 ad 3"><a name="33335" shape="rect"><span class="ref">[33335] Iª q. 117 a. 2 ad 3</span></a> Ad tertium
|
|
|
7782 dicendum quod aliqui homines, etiam in statu viae, sunt maiores
|
|
|
7783 aliquibus Angelis, non quidem actu, sed virtute; inquantum scilicet
|
|
|
7784 habent caritatem tantae virtutis, ut possint mereri maiorem
|
|
|
7785 beatitudinis gradum quam quidam Angeli habeant. Sicut si dicamus
|
|
|
7786 semen alicuius magnae arboris esse maius virtute quam aliquam
|
|
|
7787 parvam arborem, cum tamen multo minus sit in actu.</p></div></div></div><div id="FP_Q117_A3" class="div4"><h4 id="FP_Q117_A3-p0.1">Q. 117. A. 3. Whether man by the power of his soul can change corporeal matter?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A3-p2">
|
|
|
7788 <b>Objection 1:</b> It would seem that man by the power of his soul can change corporeal matter. For Gregory says (Dialog. ii, 30): "Saints work
|
|
|
7789 miracles sometimes by prayer, sometimes by their power: thus Peter, by prayer, raised the dead Tabitha to life, and by his
|
|
|
7790 reproof delivered to death the lying Ananias and Saphira." But in the working of miracles a change is wrought in corporeal
|
|
|
7791 matter. Therefore men, by the power of the soul, can change corporeal matter.
|
|
|
7792 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 3 arg. 1"><a name="33336" shape="rect"><span class="ref">[33336] Iª q. 117 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
7793 proceditur. Videtur quod homo per virtutem animae possit corporalem
|
|
|
7794 materiam immutare. Dicit enim Gregorius, II Dialog., quod <i>sancti
|
|
|
7795 miracula aliquando ex prece faciunt, aliquando ex potestate, sicut
|
|
|
7796 Petrus, qui Tabitham mortuam orando suscitavit, Ananiam et Saphiram
|
|
|
7797 mentientes morti increpando tradidit</i>. Sed in operatione
|
|
|
7798 miraculorum fit aliqua immutatio materiae corporalis. Ergo homines
|
|
|
7799 virtute suae animae possunt materiam corporalem immutare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A3-p3">
|
|
|
7800 <b>Objection 2:</b> Further, on these words (
|
|
|
7801 <a class="scripRef" id="FP_Q117_A3-p3.1" href="./asv.html#Gal.3.1" target="asv">Gal. 3:1</a>): "Who hath bewitched you, that you should not obey the truth?" the gloss says that "some have blazing eyes, who by a single
|
|
|
7802 look bewitch others, especially children." But this would not be unless the power of the soul could change corporeal matter.
|
|
|
7803 Therefore man can change corporeal matter by the power of his soul.
|
|
|
7804 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 3 arg. 2"><a name="33337" shape="rect"><span class="ref">[33337] Iª q. 117 a. 3 arg. 2</span></a> Praeterea,
|
|
|
7805 super illud ad Gal. III, <i>quis vos fascinavit veritati non
|
|
|
7806 obedire?</i> Dicit Glossa quod <i>quidam habent</i> oculos urentes,
|
|
|
7807 qui solo aspectu inficiunt alios, et maxime pueros. Sed hoc non
|
|
|
7808 esset, nisi virtus animae posset materiam corporalem immutare. Ergo
|
|
|
7809 homo per virtutem suae animae potest materiam corporalem
|
|
|
7810 immutare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A3-p4">
|
|
|
7811 <b>Objection 3:</b> Further, the human body is nobler than other inferior bodies. But by the apprehension of the human soul the human body is
|
|
|
7812 changed to heat and cold, as appears when a man is angry or afraid: indeed this change sometimes goes so far as to bring on
|
|
|
7813 sickness and death. Much more, then, can the human soul by its power change corporeal matter.
|
|
|
7814 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 3 arg. 3"><a name="33338" shape="rect"><span class="ref">[33338] Iª q. 117 a. 3 arg. 3</span></a> Praeterea,
|
|
|
7815 corpus humanum est nobilius quam alia inferiora corpora. Sed per
|
|
|
7816 apprehensionem animae humanae immutatur corpus humanum ad calorem
|
|
|
7817 et frigus, ut patet in irascentibus et timentibus; et quandoque
|
|
|
7818 etiam haec immutatio pervenit usque ad aegritudinem et mortem. Ergo
|
|
|
7819 multo magis anima hominis potest sua virtute materiam corporalem
|
|
|
7820 immutare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A3-p5">
|
|
|
7821 <b>On the contrary,</b> Augustine says (De Trin. iii, 8): "Corporeal matter obeys God alone at will."
|
|
|
7822 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 3 s. c."><a name="33339" shape="rect"><span class="ref">[33339] Iª q. 117 a. 3 s. c.</span></a> Sed contra est
|
|
|
7823 quod dicit Augustinus, in III de Trin., quod <i>materia corporalis
|
|
|
7824 soli Deo obedit ad nutum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A3-p6">
|
|
|
7825 <b>I answer that,</b> As stated above (
|
|
|
7826 <a href="FP_x.html#FP_Q110_A2" id="FP_Q117_A3-p6.1" shape="rect">Q[110], A[2]</a>), corporeal matter is not changed to (the reception of) a form save either by some agent composed of matter and form, or
|
|
|
7827 by God Himself, in whom both matter and form pre-exist virtually, as in the primordial cause of both. Wherefore of the angels
|
|
|
7828 also we have stated (
|
|
|
7829 <a href="FP_x.html#FP_Q110_A2" id="FP_Q117_A3-p6.2" shape="rect">Q[110], A[2]</a>) that they cannot change corporeal matter by their natural power, except by employing corporeal
|
|
|
7830 agents for the production of certain effects. Much less therefore can the soul, by its natural power, change corporeal matter,
|
|
|
7831 except by means of bodies.
|
|
|
7832 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 3 co."><a name="33340" shape="rect"><span class="ref">[33340] Iª q. 117 a. 3 co.</span></a> Respondeo dicendum
|
|
|
7833 quod, sicut supra dictum est materia corporalis non immutatur ad
|
|
|
7834 formam, nisi vel ab agente aliquo composito ex materia et forma;
|
|
|
7835 vel ab ipso Deo, in quo virtualiter et materia et forma
|
|
|
7836 praeexistit, sicut in primordiali causa utriusque. Unde et de
|
|
|
7837 Angelis supra dictum est quod materiam corporalem immutare non
|
|
|
7838 possunt naturali virtute, nisi applicando corporalia agentia ad
|
|
|
7839 effectus aliquos producendos. Multo igitur minus anima sua virtute
|
|
|
7840 naturali potest immutare materiam corporalem, nisi mediantibus
|
|
|
7841 aliquibus corporibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A3-p7">
|
|
|
7842 <b>Reply to Objection 1:</b> The saints are said to work miracles by the power of grace, not of nature. This is clear from what Gregory says in the same
|
|
|
7843 place: "Those who are sons of God, in power, as John says---what wonder is there that they should work miracles by that power?"
|
|
|
7844 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 3 ad 1"><a name="33341" shape="rect"><span class="ref">[33341] Iª q. 117 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
7845 dicendum quod sancti dicuntur miracula facere ex potestate gratiae,
|
|
|
7846 non naturae. Quod patet per illud quod Gregorius ibidem dicit,
|
|
|
7847 <i>qui filii Dei ex potestate sunt, ut dicit Ioannes, quid mirum si
|
|
|
7848 signa facere ex potestate valeant?</i></p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q117_A3-p8">
|
|
|
7849 <b>Reply to Objection 2:</b> Avicenna assigns the cause of bewitchment to the fact that corporeal matter has a natural tendency to obey spiritual substance
|
|
|
7850 rather than natural contrary agents. Therefore when the soul is of strong imagination, it can change corporeal matter. This
|
|
|
7851 he says is the cause of the "evil eye."
|
|
|
7852 </p><p id="FP_Q117_A3-p9"> But it has been shown above (
|
|
|
7853 <a href="FP_x.html#FP_Q110_A2" id="FP_Q117_A3-p9.1" shape="rect">Q[110], A[2]</a>) that corporeal matter does not obey spiritual substances at will, but the Creator alone. Therefore it is better to say,
|
|
|
7854 that by a strong imagination the (corporeal) spirits of the body united to that soul are changed, which change in the spirits
|
|
|
7855 takes place especially in the eyes, to which the more subtle spirits can reach. And the eyes infect the air which is in contact
|
|
|
7856 with them to a certain distance: in the
|
|
|
7857 same way as a new and clear mirror contracts a tarnish from the look of a "menstruata," as Aristotle says (De Somn. et Vigil.;
|
|
|
7858 [*De Insomniis ii]).
|
|
|
7859 </p><p id="FP_Q117_A3-p10"> Hence then when a soul is vehemently moved to wickedness, as occurs mostly in little old women, according to the above explanation,
|
|
|
7860 the countenance becomes venomous and hurtful, especially to children, who have a tender and most impressionable body. It is
|
|
|
7861 also possible that by God's permission, or from some hidden deed, the spiteful demons co-operate in this, as the witches may
|
|
|
7862 have some compact with them.
|
|
|
7863 </p></div></div><div class="lat"><p class="latin" title="I q. 117 a. 3 ad 2"><a name="33342" shape="rect"><span class="ref">[33342] Iª q. 117 a. 3 ad 2</span></a> Ad secundum
|
|
|
7864 dicendum quod fascinationis causam assignavit Avicenna ex hoc, quod
|
|
|
7865 materia corporalis nata est obedire spirituali substantiae magis
|
|
|
7866 quam contrariis agentibus in natura. Et ideo quando anima fuerit
|
|
|
7867 fortis in sua imaginatione, corporalis materia immutatur secundum
|
|
|
7868 eam. Et hanc dicit esse causam oculi fascinantis. Sed supra
|
|
|
7869 ostensum est quod materia corporalis non obedit substantiae
|
|
|
7870 spirituali ad nutum, nisi soli creatori. Et ideo melius dicendum
|
|
|
7871 est, quod ex forti imaginatione animae immutantur spiritus corporis
|
|
|
7872 coniuncti. Quae quidem immutatio spirituum maxime fit in oculis, ad
|
|
|
7873 quos subtiliores spiritus perveniunt. Oculi autem inficiunt aerem
|
|
|
7874 continuum usque ad determinatum spatium, per quem modum specula, si
|
|
|
7875 fuerint nova et pura, contrahunt quandam impuritatem ex aspectu
|
|
|
7876 mulieris menstruatae, ut Aristoteles dicit in libro de Somn. et
|
|
|
7877 Vig. Sic igitur cum aliqua anima fuerit vehementer commota ad
|
|
|
7878 malitiam, sicut maxime in vetulabus contingit, efficitur secundum
|
|
|
7879 modum praedictum aspectus eius venenosus et noxius, et maxime
|
|
|
7880 pueris, qui habent corpus tenerum, et de facili receptivum
|
|
|
7881 impressionis. Possibile est etiam quod ex Dei permissione, vel
|
|
|
7882 etiam ex aliquo facto occulto, cooperetur ad hoc malignitas
|
|
|
7883 Daemonum, cum quibus vetulae sortilegae aliquod foedus habent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A3-p11">
|
|
|
7884 <b>Reply to Objection 3:</b> The soul is united to the body as its form; and the sensitive appetite, which obeys the reason in a certain way, as stated
|
|
|
7885 above (
|
|
|
7886 <a href="#FP_Q81_A3" id="FP_Q117_A3-p11.1" shape="rect">Q[81], A[3]</a>), it is the act of a corporeal organ. Therefore at the apprehension of the human soul, the sensitive appetite must needs
|
|
|
7887 be moved with an accompanying corporeal operation. But the apprehension of the human soul does not suffice to work a change
|
|
|
7888 in exterior bodies, except by means of a
|
|
|
7889 change in the body united to it, as stated above (ad 2).
|
|
|
7890 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 3 ad 3"><a name="33343" shape="rect"><span class="ref">[33343] Iª q. 117 a. 3 ad 3</span></a> Ad tertium
|
|
|
7891 dicendum quod anima corpori humano unitur ut forma, et appetitus
|
|
|
7892 sensitivus, qui obedit aliqualiter rationi, ut supra dictum est,
|
|
|
7893 est actus alicuius organi corporalis. Et ideo oportet quod ad
|
|
|
7894 apprehensionem animae humanae, commoveatur appetitus sensitivus cum
|
|
|
7895 aliqua operatione corporali. Ad exteriora vero corpora immutanda
|
|
|
7896 apprehensio animae humanae non sufficit, nisi mediante immutatione
|
|
|
7897 proprii corporis, ut dictum est.</p></div></div></div><div id="FP_Q117_A4" class="div4"><h4 id="FP_Q117_A4-p0.1">Q. 117. A. 4. Whether the separate human soul can move bodies at least locally?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A4-p2">
|
|
|
7898 <b>Objection 1:</b> It seems that the separate human soul can move bodies at least locally. For a body naturally obeys a spiritual substance
|
|
|
7899 as to local motion, as stated above (
|
|
|
7900 <a href="FP_x.html#FP_Q110_A5" id="FP_Q117_A4-p2.1" shape="rect">Q[110], A[5]</a>). But the separate soul is a spiritual substance. Therefore it can move exterior bodies by its command.
|
|
|
7901 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 4 arg. 1"><a name="33344" shape="rect"><span class="ref">[33344] Iª q. 117 a. 4 arg. 1</span></a> Ad quartum sic
|
|
|
7902 proceditur. Videtur quod anima hominis separata possit corpora
|
|
|
7903 saltem localiter movere. Substantiae enim spirituali naturaliter
|
|
|
7904 obedit corpus ad motum localem, ut supra dictum est. Sed anima
|
|
|
7905 separata est substantia spiritualis. Ergo suo imperio potest
|
|
|
7906 exteriora corpora movere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A4-p3">
|
|
|
7907 <b>Objection 2:</b> Further, in the Itinerary of Clement it is said in the narrative of Nicetas to Peter, that Simon Magus, by sorcery retained
|
|
|
7908 power over the soul of a child that he had slain, and that through this soul he worked magical wonders. But this could not
|
|
|
7909 have been without some corporeal change at least as to place. Therefore, the separate soul has the power to move bodies locally.
|
|
|
7910 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 4 arg. 2"><a name="33345" shape="rect"><span class="ref">[33345] Iª q. 117 a. 4 arg. 2</span></a> Praeterea, in
|
|
|
7911 itinerario Clementis dicitur, narrante Niceta ad Petrum, quod Simon
|
|
|
7912 magus per magicas artes pueri a se interfecti animam retinebat, per
|
|
|
7913 quam magicas operationes efficiebat. Sed hoc esse non potuisset
|
|
|
7914 sine aliqua corporum transmutatione, ad minus locali. Ergo anima
|
|
|
7915 separata habet virtutem localiter movendi corpora.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A4-p4">
|
|
|
7916 <b>On the contrary,</b> the Philosopher says (De Anima i, 3) that the soul cannot move any other body whatsoever but its own.
|
|
|
7917 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 4 s. c."><a name="33346" shape="rect"><span class="ref">[33346] Iª q. 117 a. 4 s. c.</span></a> Sed contra est
|
|
|
7918 quod philosophus dicit, in libro de anima quod anima non potest
|
|
|
7919 movere quodcumque corpus, sed solummodo proprium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A4-p5">
|
|
|
7920 <b>I answer that,</b> The separate soul cannot by its natural power move a body. For it is manifest that, even while the soul is united to the
|
|
|
7921 body, it does not move the body except as endowed with life: so that if one of the members become lifeless, it does not obey
|
|
|
7922 the soul as to local motion. Now it is also manifest that no body is quickened by the separate soul. Therefore within the
|
|
|
7923 limits of its natural power the separate soul cannot command the obedience of a body; though,
|
|
|
7924 by the power of God, it can exceed those limits.
|
|
|
7925 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 4 co."><a name="33347" shape="rect"><span class="ref">[33347] Iª q. 117 a. 4 co.</span></a> Respondeo dicendum
|
|
|
7926 quod anima separata sua naturali virtute non potest movere aliquod
|
|
|
7927 corpus. Manifestum est enim quod, cum anima est corpori unita, non
|
|
|
7928 movet corpus nisi vivificatum, unde si aliquod membrum corporis
|
|
|
7929 mortificetur, non obedit animae ad motum localem. Manifestum est
|
|
|
7930 autem quod ab anima separata nullum corpus vivificatur. Unde nullum
|
|
|
7931 corpus obedit ei ad motum localem, quantum est ex virtute suae
|
|
|
7932 naturae, supra quam potest aliquid ei conferri virtute divina.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A4-p6">
|
|
|
7933 <b>Reply to Objection 1:</b> There are certain spiritual substances whose powers are not determinate to certain bodies; such are the angels who are naturally
|
|
|
7934 unfettered by a body; consequently various bodies may obey them as to movement. But if the motive power of a separate substance
|
|
|
7935 is naturally determinate to move a certain body, that substance will not be able to move a body of higher degree, but only
|
|
|
7936 one of lower degree: thus according to philosophers the mover of the lower
|
|
|
7937 heaven cannot move the higher heaven. Wherefore, since the soul is by its nature determinate to move the body of which it
|
|
|
7938 is the form, it cannot by its natural power move any other body.
|
|
|
7939 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 4 ad 1"><a name="33348" shape="rect"><span class="ref">[33348] Iª q. 117 a. 4 ad 1</span></a> Ad primum ergo
|
|
|
7940 dicendum quod substantiae quaedam spirituales sunt, quarum virtutes
|
|
|
7941 non determinantur ad aliqua corpora, sicut sunt Angeli, qui sunt
|
|
|
7942 naturaliter a corporibus absoluti, et ideo diversa corpora eis
|
|
|
7943 possunt obedire ad motum. Si tamen alicuius substantiae separatae
|
|
|
7944 virtus motiva determinetur naturaliter ad movendum aliquod corpus,
|
|
|
7945 non poterit illa substantia movere aliquod corpus maius, sed minus,
|
|
|
7946 sicut, secundum philosophos, motor inferioris caeli non posset
|
|
|
7947 movere caelum superius. Unde cum anima secundum suam naturam
|
|
|
7948 determinetur ad movendum corpus cuius est forma, nullum aliud
|
|
|
7949 corpus sua naturali virtute movere potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q117_A4-p7">
|
|
|
7950 <b>Reply to Objection 2:</b> As Augustine (De Civ. Dei x, 11) and Chrysostom (Hom. xxviii in Matt.) say, the demons often pretend to be the souls of the
|
|
|
7951 dead, in order to confirm the error of heathen superstition. It is therefore credible that Simon Magus was deceived by some
|
|
|
7952 demon who pretended to be the soul of the child whom the magician had slain.
|
|
|
7953 </p></div><div class="lat"><p class="latin" title="I q. 117 a. 4 ad 2"><a name="33349" shape="rect"><span class="ref">[33349] Iª q. 117 a. 4 ad 2</span></a> Ad secundum
|
|
|
7954 dicendum quod, sicut dicit Augustinus X de Civ. Dei, et
|
|
|
7955 Chrysostomus super Matth., frequenter Daemones simulant se esse
|
|
|
7956 animas mortuorum, ad confirmandum gentilium errorem, qui hoc
|
|
|
7957 credebant. Et ideo credibile est quod Simon magus illudebatur ab
|
|
|
7958 aliquo Daemone, qui simulabat se esse animam pueri quem ipse
|
|
|
7959 occiderat.</p></div></div></div></div>
|
|
|
7960 <div id="FP_Q118" class="div3">
|
|
|
7961 <h3 id="FP_Q118-p0.1">Q. 118. OF THE PRODUCTION OF MAN FROM MAN AS TO THE SOUL (THREE ARTICLES)</h3>
|
|
|
7962 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
7963 <p id="FP_Q118-p2"> We next consider the production of man from man: first, as to the soul; secondly, as to the body.</p><p id="FP_Q118-p3"> Under the first head there are three points of inquiry:</p><p id="FP_Q118-p4"><a href="#FP_Q118_A1"> (1) Whether the sensitive soul is transmitted with the semen?</a></p><p id="FP_Q118-p5"><a href="#FP_Q118_A2"> (2) Whether the intellectual soul is thus transmitted?</a></p><p id="FP_Q118-p6"><a href="#FP_Q118_A3"> (3) Whether all souls were created at the same time?</a></p>
|
|
|
7964 </div></div><div class="lat"><p class="latin" title="I q. 118 pr."><a name="33350" shape="rect"><span class="ref">[33350]
|
|
|
7965 Iª q. 118 pr.</span></a> Deinde considerandum est de
|
|
|
7966 traductione hominis ex homine. Et primo, quantum ad animam;
|
|
|
7967 secundo, quantum ad corpus. Circa primum quaeruntur tria. Primo,
|
|
|
7968 utrum anima sensitiva traducatur cum semine. Secundo, utrum anima
|
|
|
7969 intellectiva. Tertio, utrum omnes animae fuerint simul creatae.</p></div></div></div>
|
|
|
7970 <div id="FP_Q118_A1" class="div4"><h4 id="FP_Q118_A1-p0.1">Q. 118. A. 1. Whether the sensitive soul is transmitted with the semen?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A1-p2">
|
|
|
7971 <b>Objection 1:</b> It would seem that the sensitive soul is not transmitted with the semen, but created by God. For every perfect substance,
|
|
|
7972 not composed of matter and form, that begins to exist, acquires existence not by generation, but by creation: for nothing
|
|
|
7973 is generated save from matter. But the sensitive soul is a perfect substance, otherwise it could not move the body; and since
|
|
|
7974 it is the form of a body, it is not composed of matter and form. Therefore it begins to exist
|
|
|
7975 not by generation but by creation.
|
|
|
7976 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 1 arg. 1"><a name="33351" shape="rect"><span class="ref">[33351] Iª q. 118 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
7977 proceditur. Videtur quod anima sensitiva non traducatur cum semine,
|
|
|
7978 sed sit per creationem a Deo. Omnis enim substantia perfecta quae
|
|
|
7979 non est composita ex materia et forma, si esse incipiat, hoc non
|
|
|
7980 est per generationem, sed per creationem, quia nihil generatur nisi
|
|
|
7981 ex materia. Sed anima sensitiva est substantia perfecta, alioquin
|
|
|
7982 non posset movere corpus, et cum sit forma corporis, non est ex
|
|
|
7983 materia et forma composita. Ergo non incipit esse per generationem,
|
|
|
7984 sed per creationem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A1-p3">
|
|
|
7985 <b>Objection 2:</b> Further, in living things the principle of generation is the generating power; which, since it is one of the powers of the
|
|
|
7986 vegetative soul, is of a lower order than the sensitive soul. Now nothing acts beyond its species. Therefore the sensitive
|
|
|
7987 soul cannot be caused by the animal's generating power.
|
|
|
7988 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 1 arg. 2"><a name="33352" shape="rect"><span class="ref">[33352] Iª q. 118 a. 1 arg. 2</span></a> Praeterea,
|
|
|
7989 principium generationis in rebus viventibus est per potentiam
|
|
|
7990 generativam; quae, cum numeretur inter vires animae vegetabilis,
|
|
|
7991 est infra animam sensitivam. Nihil autem agit ultra suam speciem.
|
|
|
7992 Ergo anima sensitiva non potest causari per vim generativam
|
|
|
7993 animalis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A1-p4">
|
|
|
7994 <b>Objection 3:</b> Further, the generator begets its like: so that the form of the generator must be actually in the cause of generation. But
|
|
|
7995 neither the sensitive soul itself nor any part thereof is actually in the semen, for no part of the sensitive soul is elsewhere
|
|
|
7996 than in some part of the body; while in the semen there is not even a particle of the body, because there is not a particle
|
|
|
7997 of the body which is not made from the semen and by the power thereof. Therefore the
|
|
|
7998 sensitive soul is not produced through the semen.
|
|
|
7999 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 1 arg. 3"><a name="33353" shape="rect"><span class="ref">[33353] Iª q. 118 a. 1 arg. 3</span></a> Praeterea,
|
|
|
8000 generans generat sibi simile, et sic oportet quod forma generati
|
|
|
8001 sit actu in causa generationis. Sed anima sensitiva non est actu in
|
|
|
8002 semine, nec ipsa nec aliqua pars eius, quia nulla pars animae
|
|
|
8003 sensitivae est nisi in aliqua parte corporis; in semine autem non
|
|
|
8004 est aliqua corporis particula, quia nulla particula corporis est
|
|
|
8005 quae non fiat ex semine, et per virtutem seminis. Ergo anima
|
|
|
8006 sensitiva non causatur ex semine.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A1-p5">
|
|
|
8007 <b>Objection 4:</b> Further, if there be in the semen any principle productive of the sensitive soul, this principle either remains after the
|
|
|
8008 animal is begotten, or it does not remain. Now it cannot remain. For either it would be identified with the sensitive soul
|
|
|
8009 of the begotten animal; which is impossible, for thus there would be identity between begetter and begotten, maker and made:
|
|
|
8010 or it would be distinct therefrom; and again this is impossible, for it has been proved above
|
|
|
8011 (
|
|
|
8012 <a href="#FP_Q76_A4" id="FP_Q118_A1-p5.1" shape="rect">Q[76], A[4]</a>) that in one animal there is but one formal principle, which is the soul. If on the other hand the aforesaid principle does
|
|
|
8013 not remain, this again seems to be impossible: for thus an agent would act to its own destruction, which cannot be. Therefore
|
|
|
8014 the sensitive soul cannot be generated from the semen.
|
|
|
8015 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 1 arg. 4"><a name="33354" shape="rect"><span class="ref">[33354] Iª q. 118 a. 1 arg. 4</span></a> Praeterea, si
|
|
|
8016 in semine est aliquod principium activum animae sensitivae, aut
|
|
|
8017 illud principium manet, generato iam animali; aut non manet. Sed
|
|
|
8018 manere non potest. Quia vel esset idem cum anima sensitiva animalis
|
|
|
8019 generati, et hoc est impossibile, quia sic esset idem generans et
|
|
|
8020 generatum, faciens et factum. Vel esset aliquid aliud, et hoc etiam
|
|
|
8021 est impossibile, quia supra ostensum est quod in uno animali non
|
|
|
8022 est nisi unum principium formale, quod est una anima. Si autem non
|
|
|
8023 manet, hoc etiam videtur impossibile, quia sic aliquod agens ageret
|
|
|
8024 ad corruptionem sui ipsius, quod est impossibile. Non ergo anima
|
|
|
8025 sensitiva potest generari ex semine.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A1-p6">
|
|
|
8026 <b>On the contrary,</b> The power in the semen is to the animal seminally generated, as the power in the elements of the world is to animals produced
|
|
|
8027 from these elements---for instance by putrefaction. But in the latter animals the soul is produced by the elemental power,
|
|
|
8028 according to
|
|
|
8029 <a class="scripRef" id="FP_Q118_A1-p6.1" href="./asv.html#Gen.1.20" target="asv"> Gn. 1:20</a>: "Let the waters bring forth the creeping creatures having life." Therefore also the souls of animals seminally generated
|
|
|
8030 are produced by the seminal power.
|
|
|
8031 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 1 s. c."><a name="33355" shape="rect"><span class="ref">[33355] Iª q. 118 a. 1 s. c.</span></a> Sed contra, ita
|
|
|
8032 se habet virtus quae est in semine, ad animalia quae ex semine
|
|
|
8033 generantur, sicut se habet virtus quae est in elementis mundi, ad
|
|
|
8034 animalia quae ex elementis mundi producuntur, sicut quae ex
|
|
|
8035 putrefactione generantur. Sed in huiusmodi animalibus animae
|
|
|
8036 producuntur ex virtute quae est in elementis; secundum illud Gen.
|
|
|
8037 I, <i>producant aquae reptile animae viventis</i>. Ergo et
|
|
|
8038 animalium quae generantur ex semine, animae producuntur ex virtute
|
|
|
8039 quae est in semine.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q118_A1-p7">
|
|
|
8040 <b>I answer that,</b> Some have held that the sensitive souls of animals are created by God (
|
|
|
8041 <a href="FP_viii.html#FP_Q65_A4" id="FP_Q118_A1-p7.1" shape="rect">Q[65], A[4]</a>). This opinion would hold if the sensitive soul were subsistent, having being and operation of itself. For thus, as having
|
|
|
8042 being and operation of itself, to be made would needs be proper to it. And since a simple and subsistent thing cannot be made
|
|
|
8043 except by creation, it would follow that the sensitive soul would arrive at existence by creation.
|
|
|
8044 </p><p id="FP_Q118_A1-p8"> But this principle is false---namely, that being and operation are proper to the sensitive soul, as has been made clear above
|
|
|
8045 (
|
|
|
8046 <a href="#FP_Q75_A3" id="FP_Q118_A1-p8.1" shape="rect">Q[75], A[3]</a>): for it would not cease to exist when the body perishes. Since, therefore, it is not a subsistent form, its relation to
|
|
|
8047 existence is that of the corporeal forms, to which existence does not belong as proper to them, but which are said to exist
|
|
|
8048 forasmuch as the subsistent composites exist through them.
|
|
|
8049 </p><p id="FP_Q118_A1-p9"> Wherefore to be made is proper to composites. And since the generator is like the generated, it follows of necessity that
|
|
|
8050 both the sensitive soul, and all other like forms are naturally brought into existence by certain corporeal agents that reduce
|
|
|
8051 the matter from potentiality to act, through some corporeal power of which they are possessed.
|
|
|
8052 </p><p id="FP_Q118_A1-p10"> Now the more powerful an agent, the greater scope its action has: for instance, the hotter a body, the greater the distance
|
|
|
8053 to which its heat carries. Therefore bodies not endowed with life, which are the lowest in the order of nature, generate their
|
|
|
8054 like, not through some medium, but by themselves; thus fire by itself generates fire. But living bodies, as being more powerful,
|
|
|
8055 act so as to generate their like, both without and with a medium. Without a medium---in the work of
|
|
|
8056 nutrition, in which flesh generates flesh: with a medium---in the act of generation, because the semen of the animal or plant
|
|
|
8057 derives a certain active force from the soul of the generator, just as the instrument derives a certain motive power from
|
|
|
8058 the principal agent. And as it matters not whether we say that something is moved by the instrument or by the principal agent,
|
|
|
8059 so neither does it matter whether we say that the soul of the generated is caused by the soul of the generator, or by some
|
|
|
8060 seminal power derived therefrom.
|
|
|
8061 </p></div></div><div class="lat"><p class="latin" title="I q. 118 a. 1 co."><a name="33356" shape="rect"><span class="ref">[33356] Iª q. 118 a. 1 co.</span></a> Respondeo dicendum
|
|
|
8062 quod quidam posuerunt animas sensitivas animalium a Deo creari.
|
|
|
8063 Quae quidem positio conveniens esset, si anima sensitiva esset res
|
|
|
8064 subsistens, habens per se esse et operationem. Sic enim, sicut per
|
|
|
8065 se haberet esse et operationem, ita per se deberetur ei fieri. Et
|
|
|
8066 cum res simplex et subsistens non possit fieri nisi per creationem,
|
|
|
8067 sequeretur quod anima sensitiva procederet in esse per creationem.
|
|
|
8068 Sed ista radix est falsa, scilicet quod anima sensitiva per se
|
|
|
8069 habeat esse et operationem, ut ex superioribus patet, non enim
|
|
|
8070 corrumperetur, corrupto corpore. Et ideo, cum non sit forma
|
|
|
8071 subsistens, habet se in essendo ad modum aliarum formarum
|
|
|
8072 corporalium, quibus per se non debetur esse, sed esse dicuntur
|
|
|
8073 inquantum composita subsistentia per eas sunt. Unde et ipsis
|
|
|
8074 compositis debetur fieri. Et quia generans est simile generato,
|
|
|
8075 necesse est quod naturaliter tam anima sensitiva, quam aliae
|
|
|
8076 huiusmodi formae, producantur in esse ab aliquibus corporalibus
|
|
|
8077 agentibus transmutantibus materiam de potentia in actum, per
|
|
|
8078 aliquam virtutem corpoream quae est in eis. Quanto autem aliquod
|
|
|
8079 agens est potentius, tanto potest suam actionem diffundere ad magis
|
|
|
8080 distans, sicut quanto aliquod corpus est magis calidum, tanto ad
|
|
|
8081 remotius calefactionem producit. Corpora igitur non viventia, quae
|
|
|
8082 sunt inferiora naturae ordine, generant quidem sibi simile, non per
|
|
|
8083 aliquod medium, sed per seipsa; sicut ignis per seipsum generat
|
|
|
8084 ignem. Sed corpora viventia, tanquam potentiora, agunt ad
|
|
|
8085 generandum sibi simile et sine medio, et per medium. Sine medio
|
|
|
8086 quidem, in opere nutritionis, in quo caro generat carnem, cum medio
|
|
|
8087 vero, in actu generationis, quia ex anima generantis derivatur
|
|
|
8088 quaedam virtus activa ad ipsum semen animalis vel plantae, sicut et
|
|
|
8089 a principali agente derivatur quaedam vis motiva ad instrumentum.
|
|
|
8090 Et sicut non refert dicere quod aliquid moveatur ab instrumento,
|
|
|
8091 vel a principali agente; ita non refert dicere quod anima generati
|
|
|
8092 causetur ab anima generantis, vel a virtute derivata ab ipsa, quae
|
|
|
8093 est in semine.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A1-p11">
|
|
|
8094 <b>Reply to Objection 1:</b> The sensitive soul is not a perfect self-subsistent substance. We have said enough (
|
|
|
8095 <a href="FP_ii.html#FP_Q25_A3" id="FP_Q118_A1-p11.1" shape="rect">Q[25], A[3]</a>) on this point, nor need we repeat it here.
|
|
|
8096 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 1 ad 1"><a name="33357" shape="rect"><span class="ref">[33357] Iª q. 118 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
8097 dicendum quod anima sensitiva non est substantia perfecta per se
|
|
|
8098 subsistens. Et de hoc supra dictum est, nec oportet hic
|
|
|
8099 iterare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A1-p12">
|
|
|
8100 <b>Reply to Objection 2:</b> The generating power begets not only by its own virtue but by that of the whole soul, of which it is a power. Therefore the
|
|
|
8101 generating power of a plant generates a plant, and that of an animal begets an animal. For the more perfect the soul is, to
|
|
|
8102 so much a more perfect effect is its generating power ordained.
|
|
|
8103 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 1 ad 2"><a name="33358" shape="rect"><span class="ref">[33358] Iª q. 118 a. 1 ad 2</span></a> Ad secundum
|
|
|
8104 dicendum quod virtus generativa non generat solum in virtute
|
|
|
8105 propria, sed in virtute totius animae, cuius est potentia. Et ideo
|
|
|
8106 virtus generativa plantae generat plantam; virtus vero generativa
|
|
|
8107 animalis generat animal. Quanto enim anima fuerit perfectior, tanto
|
|
|
8108 virtus eius generativa ordinatur ad perfectiorem effectum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A1-p13">
|
|
|
8109 <b>Reply to Objection 3:</b> This active force which is in the semen, and which is derived from the soul of the generator, is, as it were, a certain movement
|
|
|
8110 of this soul itself: nor is it the soul or a part of the soul, save virtually; thus the form of a bed is not in the saw or
|
|
|
8111 the axe, but a certain movement towards that form. Consequently there is no need for this active force to have an actual organ;
|
|
|
8112 but it is based on the (vital) spirit in the semen which is frothy, as is
|
|
|
8113 attested by its whiteness. In which spirit, moreover, there is a certain heat derived from the power of the heavenly bodies,
|
|
|
8114 by virtue of which the inferior bodies also act towards the production of the species as stated above (
|
|
|
8115 <a href="FP_x.html#FP_Q115_A3" id="FP_Q118_A1-p13.1" shape="rect">Q[115], A[3]</a>, ad 2). And since in this (vital) spirit the power of the soul is concurrent with the power of a heavenly body, it has been
|
|
|
8116 said that "man and the sun generate man." Moreover, elemental heat is employed instrumentally by the soul's
|
|
|
8117 power, as also by the nutritive power, as stated (De Anima ii, 4).
|
|
|
8118 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 1 ad 3"><a name="33359" shape="rect"><span class="ref">[33359] Iª q. 118 a. 1 ad 3</span></a> Ad tertium
|
|
|
8119 dicendum quod illa vis activa quae est in semine, ex anima
|
|
|
8120 generantis derivata, est quasi quaedam motio ipsius animae
|
|
|
8121 generantis, nec est anima, aut pars animae, nisi in virtute; sicut
|
|
|
8122 in serra vel securi non est forma lecti, sed motio quaedam ad talem
|
|
|
8123 formam. Et ideo non oportet quod ista vis activa habeat aliquod
|
|
|
8124 organum in actu; sed fundatur in ipso spiritu incluso in semine,
|
|
|
8125 quod est spumosum, ut attestatur eius albedo. In quo etiam spiritu
|
|
|
8126 est quidam calor ex virtute caelestium corporum, quorum etiam
|
|
|
8127 virtute agentia inferiora agunt ad speciem, ut supra dictum est. Et
|
|
|
8128 quia in huiusmodi spiritu concurrit virtus animae cum virtute
|
|
|
8129 caelesti, dicitur quod homo generat hominem, et sol. Calidum autem
|
|
|
8130 elementare se habet instrumentaliter ad virtutem animae, sicut
|
|
|
8131 etiam ad virtutem nutritivam, ut dicitur in II de anima.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A1-p14">
|
|
|
8132 <b>Reply to Objection 4:</b> In perfect animals, generated by coition, the active force is in the semen of the male, as the Philosopher says (De Gener.
|
|
|
8133 Animal. ii, 3); but the foetal matter is provided by the female. In this matter, the vegetative soul exists from the very
|
|
|
8134 beginning, not as to the second act, but as to the first act, as the sensitive soul is in one who sleeps. But as soon as it
|
|
|
8135 begins to attract nourishment, then it already operates in act. This matter therefore
|
|
|
8136 is transmuted by the power which is in the semen of the male, until it is actually informed by the sensitive soul; not as
|
|
|
8137 though the force itself which was in the semen becomes the sensitive soul; for thus, indeed, the generator and generated would
|
|
|
8138 be identical; moreover, this would be more like nourishment and growth than generation, as the Philosopher says. And after
|
|
|
8139 the sensitive soul, by the power of the active principle in the semen, has been produced in one of the principal parts of
|
|
|
8140 the
|
|
|
8141 thing generated, then it is that the sensitive soul of the offspring begins to work towards the perfection of its own body,
|
|
|
8142 by nourishment and growth. As to the active power which was in the semen, it ceases to exist, when the semen is dissolved
|
|
|
8143 and the (vital) spirit thereof vanishes. Nor is there anything unreasonable in this, because this force is not the principal
|
|
|
8144 but the instrumental agent; and the movement of an instrument ceases when once the effect has been produced.
|
|
|
8145 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 1 ad 4"><a name="33360" shape="rect"><span class="ref">[33360] Iª q. 118 a. 1 ad 4</span></a> Ad quartum
|
|
|
8146 dicendum quod in animalibus perfectis, quae generantur ex coitu,
|
|
|
8147 virtus activa est in semine maris, secundum philosophum in libro de
|
|
|
8148 Generat. Animal.; materia autem foetus est illud quod ministratur a
|
|
|
8149 femina. In qua quidem materia statim a principio est anima
|
|
|
8150 vegetabilis, non quidem secundum actum secundum, sed secundum actum
|
|
|
8151 primum, sicut anima sensitiva est in dormientibus. Cum autem
|
|
|
8152 incipit attrahere alimentum, tunc iam actu operatur. Huiusmodi
|
|
|
8153 igitur materia transmutatur a virtute quae est in semine maris,
|
|
|
8154 quousque perducatur in actum animae sensitivae, non ita quod
|
|
|
8155 ipsamet vis quae erat in semine, fiat anima sensitiva; quia sic
|
|
|
8156 idem esset generans et generatum; et hoc magis esset simile
|
|
|
8157 nutritioni et augmento, quam generationi, ut philosophus dicit.
|
|
|
8158 Postquam autem per virtutem principii activi quod erat in semine,
|
|
|
8159 producta est anima sensitiva in generato quantum ad aliquam partem
|
|
|
8160 eius principalem, tunc iam illa anima sensitiva prolis incipit
|
|
|
8161 operari ad complementum proprii corporis, per modum nutritionis et
|
|
|
8162 augmenti. Virtus autem activa quae erat in semine, esse desinit,
|
|
|
8163 dissoluto semine, et evanescente spiritu qui inerat. Nec hoc est
|
|
|
8164 inconveniens, quia vis ista non est principale agens, sed
|
|
|
8165 instrumentale; motio autem instrumenti cessat, effectu iam producto
|
|
|
8166 in esse.</p></div></div></div><div id="FP_Q118_A2" class="div4"><h4 id="FP_Q118_A2-p0.1">Q. 118. A. 2. Whether the intellectual soul is produced from the semen?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p2">
|
|
|
8167 <b>Objection 1:</b> It would seem that the intellectual soul is produced from the semen. For it is written (
|
|
|
8168 <a class="scripRef" id="FP_Q118_A2-p2.1" href="./asv.html#Gen.46.26" target="asv">Gn. 46:26</a>): "All the souls that came out of [Jacob's] thigh, sixty-six." But nothing is produced from the thigh of a man, except from
|
|
|
8169 the semen. Therefore the intellectual soul is produced from the semen.
|
|
|
8170 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 arg. 1"><a name="33361" shape="rect"><span class="ref">[33361] Iª q. 118 a. 2 arg. 1</span></a> Ad secundum sic
|
|
|
8171 proceditur. Videtur quod anima intellectiva causetur ex semine.
|
|
|
8172 Dicitur enim Gen. XLVI, <i>cunctae animae quae egressae sunt de
|
|
|
8173 femore Iacob, sexaginta sex</i>. Sed nihil egreditur de femore
|
|
|
8174 hominis, nisi inquantum causatur ex semine. Ergo anima intellectiva
|
|
|
8175 causatur ex semine.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p3">
|
|
|
8176 <b>Objection 2:</b> Further, as shown above (
|
|
|
8177 <a href="#FP_Q76_A3" id="FP_Q118_A2-p3.1" shape="rect">Q[76], A[3]</a>), the intellectual, sensitive, and nutritive souls are, in substance, one soul in man. But the sensitive soul in man is generated
|
|
|
8178 from the semen, as in other animals; wherefore the Philosopher says (De Gener. Animal. ii, 3) that the animal and the man
|
|
|
8179 are not made at the same time, but first of all the animal is made having a sensitive soul. Therefore also the intellectual
|
|
|
8180 soul is produced from the
|
|
|
8181 semen.
|
|
|
8182 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 arg. 2"><a name="33362" shape="rect"><span class="ref">[33362] Iª q. 118 a. 2 arg. 2</span></a> Praeterea,
|
|
|
8183 sicut supra ostensum est, in homine est una et eadem anima secundum
|
|
|
8184 substantiam, intellectiva, sensitiva et nutritiva. Sed anima
|
|
|
8185 sensitiva in homine generatur ex semine, sicut in aliis animalibus,
|
|
|
8186 unde et philosophus dicit in libro de Generat. Animal., quod non
|
|
|
8187 simul fit animal et homo, sed prius fit animal habens animam
|
|
|
8188 sensitivam. Ergo et anima intellectiva causatur ex semine.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p4">
|
|
|
8189 <b>Objection 3:</b> Further, it is one and the same agent whose action is directed to the matter and to the form: else from the matter and the
|
|
|
8190 form there would not result something simply one. But the intellectual soul is the form of the human body, which is produced
|
|
|
8191 by the power of the semen. Therefore the intellectual soul also is produced by the power of the semen.
|
|
|
8192 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 arg. 3"><a name="33363" shape="rect"><span class="ref">[33363] Iª q. 118 a. 2 arg. 3</span></a> Praeterea, unum
|
|
|
8193 et idem agens, est cuius actio terminatur ad formam, et materiam,
|
|
|
8194 alioquin ex forma et materia non fieret unum simpliciter. Sed anima
|
|
|
8195 intellectiva est forma corporis humani, quod formatur per virtutem
|
|
|
8196 seminis. Ergo et anima intellectiva per virtutem seminis
|
|
|
8197 causatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p5">
|
|
|
8198 <b>Objection 4:</b> Further, man begets his like in species. But the human species is constituted by the rational soul. Therefore the rational
|
|
|
8199 soul is from the begetter.
|
|
|
8200 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 arg. 4"><a name="33364" shape="rect"><span class="ref">[33364] Iª q. 118 a. 2 arg. 4</span></a> Praeterea, homo
|
|
|
8201 generat sibi simile secundum speciem. Sed species humana
|
|
|
8202 constituitur per animam rationalem. Ergo anima rationalis est a
|
|
|
8203 generante.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p6">
|
|
|
8204 <b>Objection 5:</b> Further, it cannot be said that God concurs in sin. But if the rational soul be created by God, sometimes God concurs in
|
|
|
8205 the sin of adultery, since sometimes offspring is begotten of illicit intercourse. Therefore the rational soul is not created
|
|
|
8206 by God.
|
|
|
8207 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 arg. 5"><a name="33365" shape="rect"><span class="ref">[33365] Iª q. 118 a. 2 arg. 5</span></a> Praeterea,
|
|
|
8208 inconveniens est dicere quod Deus cooperetur peccantibus. Sed si
|
|
|
8209 animae rationales crearentur a Deo, Deus interdum cooperaretur
|
|
|
8210 adulteris, de quorum illicito coitu proles interdum generatur. Non
|
|
|
8211 ergo animae rationales creantur a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p7">
|
|
|
8212 <b>On the contrary,</b> It is written in De Eccl. Dogmat. xiv that "the rational soul is not engendered by coition."
|
|
|
8213 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 s. c."><a name="33366" shape="rect"><span class="ref">[33366] Iª q. 118 a. 2 s. c.</span></a> Sed contra est
|
|
|
8214 quod dicitur in libro de Eccles. Dogmat., quod <i>animae rationales
|
|
|
8215 non seminantur per coitum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q118_A2-p8">
|
|
|
8216 <b>I answer that,</b> It is impossible for an active power existing in matter to extend its action to the production of an immaterial effect. Now
|
|
|
8217 it is manifest that the intellectual principle in man transcends matter; for it has an operation in which the body takes no
|
|
|
8218 part whatever. It is therefore impossible for the seminal power to produce the intellectual principle.
|
|
|
8219 </p><p id="FP_Q118_A2-p9"> Again, the seminal power acts by virtue of the soul of the begetter according as the soul of the begetter is the act of the
|
|
|
8220 body, making use of the body in its operation. Now the body has nothing whatever to do in the operation of the intellect.
|
|
|
8221 Therefore the power of the intellectual principle, as intellectual, cannot reach the semen. Hence the Philosopher says (De
|
|
|
8222 Gener. Animal. ii, 3): "It follows that the intellect alone comes from without."
|
|
|
8223 </p><p id="FP_Q118_A2-p10"> Again, since the intellectual soul has an operation independent of the body, it is subsistent, as proved above (
|
|
|
8224 <a href="#FP_Q75_A2" id="FP_Q118_A2-p10.1" shape="rect">Q[75], A[2]</a>): therefore to be and to be made are proper to it. Moreover, since it is an immaterial substance it cannot be caused through
|
|
|
8225 generation, but only through creation by God. Therefore to hold that the intellectual soul is caused by the begetter, is nothing
|
|
|
8226 else than to hold the soul to be non-subsistent and consequently to perish with
|
|
|
8227 the body. It is therefore heretical to say that the intellectual soul is transmitted with the semen.
|
|
|
8228 </p></div></div><div class="lat"><p class="latin" title="I q. 118 a. 2 co."><a name="33367" shape="rect"><span class="ref">[33367] Iª q. 118 a. 2 co.</span></a> Respondeo dicendum
|
|
|
8229 quod impossibile est virtutem activam quae est in materia,
|
|
|
8230 extendere suam actionem ad producendum immaterialem effectum.
|
|
|
8231 Manifestum est autem quod principium intellectivum in homine est
|
|
|
8232 principium transcendens materiam, habet enim operationem in qua non
|
|
|
8233 communicat corpus. Et ideo impossibile est quod virtus quae est in
|
|
|
8234 semine, sit productiva intellectivi principii. Similiter etiam quia
|
|
|
8235 virtus quae est in semine agit in virtute animae generantis,
|
|
|
8236 secundum quod anima generantis est actus corporis, utens ipso
|
|
|
8237 corpore in sua operatione. In operatione autem intellectus non
|
|
|
8238 communicat corpus. Unde virtus intellectivi principii, prout
|
|
|
8239 intellectivum est, non potest ad semen pervenire. Et ideo
|
|
|
8240 philosophus, in libro de Generat. Animal., dicit, <i>relinquitur
|
|
|
8241 intellectus solus de foris advenire</i>. Similiter etiam anima
|
|
|
8242 intellectiva, cum habeat operationem sine corpore, est subsistens,
|
|
|
8243 ut supra habitum est, et ita sibi debetur esse et fieri. Et cum sit
|
|
|
8244 immaterialis substantia, non potest causari per generationem, sed
|
|
|
8245 solum per creationem a Deo. Ponere ergo animam intellectivam a
|
|
|
8246 generante causari, nihil est aliud quam ponere eam non
|
|
|
8247 subsistentem; et per consequens corrumpi eam cum corpore. Et ideo
|
|
|
8248 haereticum est dicere quod anima intellectiva traducatur cum
|
|
|
8249 semine.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p11">
|
|
|
8250 <b>Reply to Objection 1:</b> In the passage quoted, the part is put instead of the whole, the soul for the whole man, by the figure of synecdoche.
|
|
|
8251 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 ad 1"><a name="33368" shape="rect"><span class="ref">[33368] Iª q. 118 a. 2 ad 1</span></a> Ad primum ergo
|
|
|
8252 dicendum quod in auctoritate illa ponitur per synecdochen pars pro
|
|
|
8253 toto, idest anima pro toto homine.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q118_A2-p12">
|
|
|
8254 <b>Reply to Objection 2:</b> Some say that the vital functions observed in the embryo are not from its soul, but from the soul of the mother; or from
|
|
|
8255 the formative power of the semen. Both of these explanations are false; for vital functions such as feeling, nourishment,
|
|
|
8256 and growth cannot be from an extrinsic principle. Consequently it must be said that the soul is in the embryo; the nutritive
|
|
|
8257 soul from the beginning, then the sensitive, lastly the intellectual soul.
|
|
|
8258 </p><p id="FP_Q118_A2-p13"> Therefore some say that in addition to the vegetative soul which existed first, another, namely the sensitive, soul supervenes;
|
|
|
8259 and in addition to this, again another, namely the intellectual soul. Thus there would be in man three souls of which one
|
|
|
8260 would be in potentiality to another. This has been disproved above (
|
|
|
8261 <a href="#FP_Q76_A3" id="FP_Q118_A2-p13.1" shape="rect">Q[76], A[3]</a>).
|
|
|
8262 </p><p id="FP_Q118_A2-p14"> Therefore others say that the same soul which was at first merely vegetative, afterwards through the action of the seminal
|
|
|
8263 power, becomes a sensitive soul; and finally this same soul becomes intellectual, not indeed through the active seminal power,
|
|
|
8264 but by the power of a higher agent, namely God enlightening (the soul) from without. For this reason the Philosopher says
|
|
|
8265 that the intellect comes from without. But this will not hold. First, because no substantial form is
|
|
|
8266 susceptible of more or less; but addition of greater perfection constitutes another species, just as the addition of unity
|
|
|
8267 constitutes another species of number. Now it is not possible for the same identical form to belong to different species.
|
|
|
8268 Secondly, because it would follow that the generation of an animal would be a continuous movement, proceeding gradually from
|
|
|
8269 the imperfect to the perfect, as happens in alteration. Thirdly, because it would follow that the generation of a man or an
|
|
|
8270 animal is not generation simply, because the subject thereof would be a being in act. For if the vegetative soul is from the
|
|
|
8271 beginning in the matter of offspring, and is subsequently gradually brought to perfection; this will imply addition of further
|
|
|
8272 perfection without corruption of the preceding perfection. And this is contrary to the nature of generation properly so called.
|
|
|
8273 Fourthly, because either that which is caused by the action of God is something subsistent: and thus it must needs be
|
|
|
8274 essentially distinct from the pre-existing form, which was non-subsistent; and we shall then come back to the opinion of those
|
|
|
8275 who held the existence of several souls in the body---or else it is not subsistent, but a perfection of the pre-existing soul:
|
|
|
8276 and from this it follows of necessity that the intellectual soul perishes with the body, which cannot be admitted.
|
|
|
8277 </p><p id="FP_Q118_A2-p15"> There is again another explanation, according to those who held that all men have but one intellect in common: but this has
|
|
|
8278 been disproved above (
|
|
|
8279 <a href="#FP_Q76_A2" id="FP_Q118_A2-p15.1" shape="rect">Q[76], A[2]</a>).
|
|
|
8280 </p><p id="FP_Q118_A2-p16"> We must therefore say that since the generation of one thing is the corruption of another, it follows of necessity that both
|
|
|
8281 in men and in other animals, when a more perfect form supervenes the previous form is corrupted: yet so that the supervening
|
|
|
8282 form contains the perfection of the previous form, and something in addition. It is in this way that through many generations
|
|
|
8283 and corruptions we arrive at the ultimate substantial form, both in man and other animals. This indeed is
|
|
|
8284 apparent to the senses in animals generated from putrefaction. We conclude therefore that the intellectual soul is created
|
|
|
8285 by God at the end of human generation, and this soul is at the same time sensitive and nutritive, the pre-existing forms being
|
|
|
8286 corrupted.
|
|
|
8287 </p></div></div><div class="lat"><p class="latin" title="I q. 118 a. 2 ad 2"><a name="33369" shape="rect"><span class="ref">[33369] Iª q. 118 a. 2 ad 2</span></a> Ad secundum
|
|
|
8288 dicendum quod aliqui dixerunt quod operationes vitae quae apparent
|
|
|
8289 in embryone, non sunt ab anima eius, sed ab anima matris; vel a
|
|
|
8290 virtute formativa quae est in semine. Quorum utrumque falsum est,
|
|
|
8291 opera enim vitae non possunt esse a principio extrinseco, sicut
|
|
|
8292 sentire, nutriri et augeri. Et ideo dicendum est quod anima
|
|
|
8293 praeexistit in embryone a principio quidem nutritiva, postmodum
|
|
|
8294 autem sensitiva, et tandem intellectiva. Dicunt ergo quidam quod
|
|
|
8295 supra animam vegetabilem quae primo inerat, supervenit alia anima,
|
|
|
8296 quae est sensitiva; et supra illam iterum alia, quae est
|
|
|
8297 intellectiva. Et sic sunt in homine tres animae, quarum una est in
|
|
|
8298 potentia ad aliam. Quod supra improbatum est. Et ideo alii dicunt
|
|
|
8299 quod illa eadem anima quae primo fuit vegetativa tantum, postmodum,
|
|
|
8300 per actionem virtutis quae est in semine, perducitur ad hoc quod
|
|
|
8301 fiat etiam sensitiva; et tandem perducitur ad hoc ut ipsa eadem
|
|
|
8302 fiat intellectiva, non quidem per virtutem activam seminis, sed per
|
|
|
8303 virtutem superioris agentis, scilicet Dei deforis illustrantis. Et
|
|
|
8304 propter hoc dicit philosophus quod intellectus venit ab extrinseco.
|
|
|
8305 Sed hoc stare non potest. Primo quidem, quia nulla forma
|
|
|
8306 substantialis recipit magis et minus; sed superadditio maioris
|
|
|
8307 perfectionis facit aliam speciem, sicut additio unitatis facit
|
|
|
8308 aliam speciem in numeris. Non est autem possibile ut una et eadem
|
|
|
8309 forma numero sit diversarum specierum. Secundo, quia sequeretur
|
|
|
8310 quod generatio animalis esset motus continuus, paulatim procedens
|
|
|
8311 de imperfecto ad perfectum; sicut accidit in alteratione. Tertio,
|
|
|
8312 quia sequeretur quod generatio hominis aut animalis non sit
|
|
|
8313 generatio simpliciter, quia subiectum eius esset ens actu. Si enim
|
|
|
8314 a principio in materia prolis est anima vegetabilis, et postmodum
|
|
|
8315 usque ad perfectum paulatim perducitur; erit semper additio
|
|
|
8316 perfectionis sequentis sine corruptione perfectionis praecedentis.
|
|
|
8317 Quod est contra rationem generationis simpliciter. Quarto, quia aut
|
|
|
8318 id quod causatur ex actione Dei, est aliquid subsistens, et ita
|
|
|
8319 oportet quod sit aliud per essentiam a forma praeexistente, quae
|
|
|
8320 non erat subsistens; et sic redibit opinio ponentium plures animas
|
|
|
8321 in corpore. Aut non est aliquid subsistens, sed quaedam perfectio
|
|
|
8322 animae praeexistentis, et sic ex necessitate sequitur quod anima
|
|
|
8323 intellectiva corrumpatur, corrupto corpore; quod est impossibile.
|
|
|
8324 Est autem et alius modus dicendi, secundum eos qui ponunt unum
|
|
|
8325 intellectum in omnibus. Quod supra improbatum est. Et ideo dicendum
|
|
|
8326 est quod, cum generatio unius semper sit corruptio alterius,
|
|
|
8327 necesse est dicere quod tam in homine quam in animalibus aliis,
|
|
|
8328 quando perfectior forma advenit, fit corruptio prioris, ita tamen
|
|
|
8329 quod sequens forma habet quidquid habebat prima, et adhuc amplius.
|
|
|
8330 Et sic per multas generationes et corruptiones pervenitur ad
|
|
|
8331 ultimam formam substantialem, tam in homine quam in aliis
|
|
|
8332 animalibus. Et hoc ad sensum apparet in animalibus ex putrefactione
|
|
|
8333 generatis. Sic igitur dicendum est quod anima intellectiva creatur
|
|
|
8334 a Deo in fine generationis humanae, quae simul est et sensitiva et
|
|
|
8335 nutritiva, corruptis formis praeexistentibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p17">
|
|
|
8336 <b>Reply to Objection 3:</b> This argument holds in the case of diverse agents not ordered to one another. But where there are many agents ordered to
|
|
|
8337 one another, nothing hinders the power of the higher agent from reaching to the ultimate form; while the powers of the inferior
|
|
|
8338 agents extend only to some disposition of matter: thus in the generation of an animal, the seminal power disposes the matter,
|
|
|
8339 but the power of the soul gives the form. Now it is manifest from what has been
|
|
|
8340 said above (
|
|
|
8341 <a href="FP_x.html#FP_Q105_A5" id="FP_Q118_A2-p17.1" shape="rect">Q[105], A[5]</a>;
|
|
|
8342 <a href="FP_x.html#FP_Q110_A1" id="FP_Q118_A2-p17.2" shape="rect">Q[110], A[1]</a>) that the whole of corporeal nature acts as the instrument of a spiritual power, especially of God. Therefore nothing hinders
|
|
|
8343 the formation of the body from being due to a corporeal power, while the intellectual soul is from God alone.
|
|
|
8344 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 ad 3"><a name="33370" shape="rect"><span class="ref">[33370] Iª q. 118 a. 2 ad 3</span></a> Ad tertium
|
|
|
8345 dicendum quod ratio illa locum habet in diversis agentibus non
|
|
|
8346 ordinatis ad invicem. Sed si sint multa agentia ordinata, nihil
|
|
|
8347 prohibet virtutem superioris agentis pertingere ad ultimam formam;
|
|
|
8348 virtutes autem inferiorum agentium pertingere solum ad aliquam
|
|
|
8349 materiae dispositionem; sicut virtus seminis disponit materiam,
|
|
|
8350 virtus autem animae dat formam, in generatione animalis. Manifestum
|
|
|
8351 est autem ex praemissis quod tota natura corporalis agit ut
|
|
|
8352 instrumentum spiritualis virtutis; et praecipue Dei. Et ideo nihil
|
|
|
8353 prohibet quin formatio corporis sit ab aliqua virtute corporali,
|
|
|
8354 anima autem intellectiva sit a solo Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p18">
|
|
|
8355 <b>Reply to Objection 4:</b> Man begets his like, forasmuch as by his seminal power the matter is disposed for the reception of a certain species of form.
|
|
|
8356 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 ad 4"><a name="33371" shape="rect"><span class="ref">[33371] Iª q. 118 a. 2 ad 4</span></a> Ad quartum
|
|
|
8357 dicendum quod homo generat sibi simile, inquantum per virtutem
|
|
|
8358 seminis eius disponitur materia ad susceptionem talis formae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A2-p19">
|
|
|
8359 <b>Reply to Objection 5:</b> In the action of the adulterer, what is of nature is good; in this God concurs. But what there is of inordinate lust is evil;
|
|
|
8360 in this God does not concur.
|
|
|
8361 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 2 ad 5"><a name="33372" shape="rect"><span class="ref">[33372] Iª q. 118 a. 2 ad 5</span></a> Ad quintum
|
|
|
8362 dicendum quod in actione adulterorum, illud quod est naturae, bonum
|
|
|
8363 est, et huic cooperatur Deus. Quod vero est inordinatae voluptatis,
|
|
|
8364 malum est, et huic Deus non cooperatur.</p></div></div></div><div id="FP_Q118_A3" class="div4"><h4 id="FP_Q118_A3-p0.1">Q. 118. A. 3. Whether human souls were created together at the beginning of the world?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A3-p2">
|
|
|
8365 <b>Objection 1:</b> It would seem that human souls were created together at the beginning of the world. For it is written (
|
|
|
8366 <a class="scripRef" id="FP_Q118_A3-p2.1" href="./asv.html#Gen.2.2" target="asv">Gn. 2:2</a>): "God rested Him from all His work which He had done." This would not be true if He created new souls every day. Therefore
|
|
|
8367 all souls were created at the same time.
|
|
|
8368 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 3 arg. 1"><a name="33373" shape="rect"><span class="ref">[33373] Iª q. 118 a. 3 arg. 1</span></a> Ad tertium sic
|
|
|
8369 proceditur. Videtur quod animae humanae fuerint creatae simul a
|
|
|
8370 principio mundi. Dicitur enim Gen. II, <i>requievit Deus ab omni
|
|
|
8371 opere quod patrarat</i>. Hoc autem non esset, si quotidie novas
|
|
|
8372 animas crearet. Ergo omnes animae sunt simul creatae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A3-p3">
|
|
|
8373 <b>Objection 2:</b> Further, spiritual substances before all others belong to the perfection of the universe. If therefore souls were created
|
|
|
8374 with the bodies, every day innumerable spiritual substances would be added to the perfection of the universe: consequently
|
|
|
8375 at the beginning the universe would have been imperfect. This is contrary to
|
|
|
8376 <a class="scripRef" id="FP_Q118_A3-p3.1" href="./asv.html#Gen.2.2" target="asv"> Gn. 2:2, </a> where it is said that "God ended" all "His work."
|
|
|
8377 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 3 arg. 2"><a name="33374" shape="rect"><span class="ref">[33374] Iª q. 118 a. 3 arg. 2</span></a> Praeterea, ad
|
|
|
8378 perfectionem universi maxime pertinent substantiae spirituales. Si
|
|
|
8379 igitur animae simul crearentur cum corporibus, quotidie
|
|
|
8380 innumerabiles spirituales substantiae perfectioni universi
|
|
|
8381 adderentur, et sic universum a principio fuisset imperfectum. Quod
|
|
|
8382 est contra illud quod dicitur Gen. II, <i>Deum omne opus suum
|
|
|
8383 complesse</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A3-p4">
|
|
|
8384 <b>Objection 3:</b> Further, the end of a thing corresponds to its beginning. But the intellectual soul remains, when the body perishes. Therefore
|
|
|
8385 it began to exist before the body.
|
|
|
8386 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 3 arg. 3"><a name="33375" shape="rect"><span class="ref">[33375] Iª q. 118 a. 3 arg. 3</span></a> Praeterea,
|
|
|
8387 finis rei respondet eius principio. Sed anima intellectiva remanet,
|
|
|
8388 destructo corpore. Ergo incoepit esse ante corpus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A3-p5">
|
|
|
8389 <b>On the contrary,</b> It is said (De Eccl. Dogmat. xiv, xviii) that "the soul is created together with the body."
|
|
|
8390 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 3 s. c."><a name="33376" shape="rect"><span class="ref">[33376] Iª q. 118 a. 3 s. c.</span></a> Sed contra est
|
|
|
8391 quod dicitur in libro de Eccles. Dogmat., quod <i>simul anima
|
|
|
8392 creatur cum corpore</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q118_A3-p6">
|
|
|
8393 <b>I answer that,</b> Some have maintained that it is accidental to the intellectual soul to be united to the body, asserting that the soul is
|
|
|
8394 of the same nature as those spiritual substances which are not united to a body. These, therefore, stated that the souls of
|
|
|
8395 men were created together with the angels at the beginning. But this statement is false. Firstly, in the very principle on
|
|
|
8396 which it is based. For if it were accidental to the soul to be united to the body, it would
|
|
|
8397 follow that man who results from this union is a being by accident; or that the soul is a man, which is false, as proved above
|
|
|
8398 (
|
|
|
8399 <a href="#FP_Q75_A4" id="FP_Q118_A3-p6.1" shape="rect">Q[75], A[4]</a>). Moreover, that the human soul is not of the same nature as the angels, is proved from the different mode of understanding,
|
|
|
8400 as shown above (
|
|
|
8401 <a href="FP_vii.html#FP_Q55_A2" id="FP_Q118_A3-p6.2" shape="rect">Q[55], A[2]</a>;
|
|
|
8402 <a href="#FP_Q85_A1" id="FP_Q118_A3-p6.3" shape="rect">Q[85], A[1]</a> ): for man understands through receiving from the senses, and turning to phantasms, as stated above (
|
|
|
8403 <a href="#FP_Q84_A6" id="FP_Q118_A3-p6.4" shape="rect">Q[84], AA[6]</a>,7;
|
|
|
8404 <a href="#FP_Q85_A1" id="FP_Q118_A3-p6.5" shape="rect">Q[85], A[1]</a>). For this reason the soul needs to be united to the body, which is necessary to it for the operation of the sensitive part:
|
|
|
8405 whereas this cannot be said of an angel.
|
|
|
8406 </p><p id="FP_Q118_A3-p7"> Secondly, this statement can be proved to be false in itself. For if it is natural to the soul to be united to the body,
|
|
|
8407 it is unnatural to it to be without a body, and as long as it is without a body it is deprived of its natural perfection.
|
|
|
8408 Now it was not fitting that God should begin His work with things imperfect and unnatural, for He did not make man without
|
|
|
8409 a hand or a foot, which are natural parts of a man. Much less, therefore, did He make the soul without a body.
|
|
|
8410 </p><p id="FP_Q118_A3-p8"> But if someone say that it is not natural to the soul to be united to the body, he must give the reason why it is united
|
|
|
8411 to a body. And the reason must be either because the soul so willed, or for some other reason. If because the soul willed
|
|
|
8412 it---this seems incongruous. First, because it would be unreasonable of the soul to wish to be united to the body, if it did
|
|
|
8413 not need the body: for if it did need it, it would be natural for it to be united to it, since "nature does not
|
|
|
8414 fail in what is necessary." Secondly, because there would be no reason why, having been created from the beginning of the
|
|
|
8415 world, the soul should, after such a long time, come to wish to be united to the body. For a spiritual substance is above
|
|
|
8416 time, and superior to the heavenly revolutions. Thirdly, because it would seem that this body was united to this soul by chance:
|
|
|
8417 since for this union to take place two wills would have to concur---to wit, that of the incoming soul, and that of the
|
|
|
8418 begetter. If, however, this union be neither voluntary nor natural on the part of the soul, then it must be the result of
|
|
|
8419 some violent cause, and to the soul would have something of a penal and afflicting nature. This is in keeping with the opinion
|
|
|
8420 of Origen, who held that souls were embodies in punishment of sin. Since, therefore, all these opinions are unreasonable,
|
|
|
8421 we must simply confess that souls were not created before bodies, but are created at the same time as they are infused into
|
|
|
8422 them.
|
|
|
8423 </p></div></div><div class="lat"><p class="latin" title="I q. 118 a. 3 co."><a name="33377" shape="rect"><span class="ref">[33377] Iª q. 118 a. 3 co.</span></a> Respondeo dicendum
|
|
|
8424 quod quidam posuerunt quod animae intellectivae accidat uniri
|
|
|
8425 corpori, ponentes eam esse eiusdem conditionis cum substantiis
|
|
|
8426 spiritualibus quae corpori non uniuntur. Et ideo posuerunt animas
|
|
|
8427 hominum simul a principio cum Angelis creatas. Sed haec opinio
|
|
|
8428 falsa est. Primo quidem, quantum ad radicem. Si enim accidentaliter
|
|
|
8429 conveniret animae corpori uniri, sequeretur quod homo, qui ex ista
|
|
|
8430 unione constituitur, esset ens per accidens; vel quod anima esset
|
|
|
8431 homo, quod falsum est, ut supra ostensum est. Quod etiam anima
|
|
|
8432 humana non sit eiusdem naturae cum Angelis, ipse diversus modus
|
|
|
8433 intelligendi ostendit, ut supra ostensum est, homo enim intelligit
|
|
|
8434 a sensibus accipiendo, et convertendo se ad phantasmata, ut supra
|
|
|
8435 ostensum est. Et ideo indiget uniri corpori, quo indiget ad
|
|
|
8436 operationem sensitivae partis. Quod de Angelo dici non potest.
|
|
|
8437 Secundo apparet falsitas in ipsa positione. Si enim animae naturale
|
|
|
8438 est corpori uniri, esse sine corpore est sibi contra naturam, et
|
|
|
8439 sine corpore existens non habet suae naturae perfectionem. Non fuit
|
|
|
8440 autem conveniens ut Deus ab imperfectis suum opus inchoaret, et ab
|
|
|
8441 his quae sunt praeter naturam, non enim fecit hominem sine manu aut
|
|
|
8442 sine pede, quae sunt partes naturales hominis. Multo igitur minus
|
|
|
8443 fecit animam sine corpore. Si vero aliquis dicat quod non est
|
|
|
8444 naturale animae corpori uniri, oportet inquirere causam quare sint
|
|
|
8445 corporibus unitae. Oportet autem dicere quod aut hoc sit factum ex
|
|
|
8446 eius voluntate; aut ex alia causa. Si ex eius voluntate, videtur
|
|
|
8447 hoc esse inconveniens. Primo quidem, quia haec voluntas
|
|
|
8448 irrationabilis esset, si non indigeret corpore, et vellet ei uniri,
|
|
|
8449 si enim eo indigeret, naturale esset ei quod corpori uniretur, quia
|
|
|
8450 natura non deficit in necessariis. Secundo, quia nulla ratio esset
|
|
|
8451 quare animae a principio mundi creatae, post tot tempora voluntas
|
|
|
8452 accesserit ut nunc corpori uniatur. Est enim substantia spiritualis
|
|
|
8453 supra tempus, utpote revolutiones caeli excedens. Tertio quia
|
|
|
8454 videretur a casu esse quod haec anima huic corpori uniretur, cum ad
|
|
|
8455 hoc requiratur concursus duarum voluntatum, scilicet animae
|
|
|
8456 advenientis, et hominis generantis. Si autem praeter voluntatem
|
|
|
8457 ipsius corpori unitur, et praeter eius naturam; oportet quod hoc
|
|
|
8458 sit ex causa violentiam inferente, et sic erit ei poenale et
|
|
|
8459 triste. Quod est secundum errorem Origenis, qui posuit animas
|
|
|
8460 incorporari propter poenam peccati. Unde cum haec omnia sint
|
|
|
8461 inconvenientia, simpliciter confitendum est quod animae non sunt
|
|
|
8462 creatae ante corpora, sed simul creantur cum corporibus
|
|
|
8463 infunduntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A3-p9">
|
|
|
8464 <b>Reply to Objection 1:</b> God is said to have rested on the seventh day, not from all work, since we read (
|
|
|
8465 <a class="scripRef" id="FP_Q118_A3-p9.1" href="./asv.html#John.5.17" target="asv">Jn. 5:17</a>): "My Father worketh until now"; but from the creation of any new genera and species, which may not have already existed
|
|
|
8466 in the first works. For in this sense, the souls which are created now, existed already, as to the likeness of the species,
|
|
|
8467 in the first works, which included the creation of Adam's soul.
|
|
|
8468 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 3 ad 1"><a name="33378" shape="rect"><span class="ref">[33378] Iª q. 118 a. 3 ad 1</span></a> Ad primum ergo
|
|
|
8469 dicendum quod Deus dicitur cessasse die septimo, non quidem ab omni
|
|
|
8470 opere, cum dicatur Ioan. V, <i>pater meus usque modo operatur</i>;
|
|
|
8471 sed a novis rerum generibus et speciebus condendis, quae in
|
|
|
8472 operibus primis non aliquo modo praeextiterint. Sic enim animae
|
|
|
8473 quae nunc creantur, praeextiterunt secundum similitudinem speciei
|
|
|
8474 in primis operibus, in quibus anima Adae creata fuit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A3-p10">
|
|
|
8475 <b>Reply to Objection 2:</b> Something can be added every day to the perfection of the universe, as to the number of individuals, but not as to the number
|
|
|
8476 of species.
|
|
|
8477 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 3 ad 2"><a name="33379" shape="rect"><span class="ref">[33379] Iª q. 118 a. 3 ad 2</span></a> Ad secundum
|
|
|
8478 dicendum quod perfectioni universi, quantum ad numerum
|
|
|
8479 individuorum, quotidie potest addi aliquid, non autem quantum ad
|
|
|
8480 numerum specierum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q118_A3-p11">
|
|
|
8481 <b>Reply to Objection 3:</b> That the soul remains without the body is due to the corruption of the body, which was a result of sin. Consequently it was
|
|
|
8482 not fitting that God should make the soul without the body from the beginning: for as it is written (
|
|
|
8483 <a class="scripRef" id="FP_Q118_A3-p11.1" href="./asv.html#Wis.1.13" target="asv">Wis. 1:13</a>,
|
|
|
8484 <a class="scripRef" id="FP_Q118_A3-p11.2" href="./asv.html#Wis.1.16" target="asv">16</a>): "God made not death . . . but the wicked with works and words have called it to them."
|
|
|
8485 </p></div><div class="lat"><p class="latin" title="I q. 118 a. 3 ad 3"><a name="33380" shape="rect"><span class="ref">[33380] Iª q. 118 a. 3 ad 3</span></a> Ad tertium
|
|
|
8486 dicendum quod hoc quod anima remanet sine corpore, contingit per
|
|
|
8487 corporis corruptionem, quae consecuta est ex peccato. Unde non fuit
|
|
|
8488 conveniens quod ab hoc inciperent Dei opera, quia, sicut scriptum
|
|
|
8489 est Sap. I, <i>Deus mortem non fecit, sed impii manibus et verbis
|
|
|
8490 accersierunt eam</i>.</p></div></div></div></div>
|
|
|
8491 <div id="FP_Q119" class="div3">
|
|
|
8492 <h3 id="FP_Q119-p0.1">Q. 119. OF THE PROPAGATION OF MAN AS TO THE BODY (TWO ARTICLES)</h3>
|
|
|
8493 <div><div class="bilingual"><div class="eng"><div class="div4">
|
|
|
8494 <p id="FP_Q119-p2"> We now consider the propagation of man, as to the body. Concerning this there are two points of inquiry:</p><p id="FP_Q119-p3"><a href="#FP_Q119_A1"> (1) Whether any part of the food is changed into true human nature?</a></p><p id="FP_Q119-p4"><a href="#FP_Q119_A2"> (2) Whether the semen, which is the principle of human generation, is produced from the surplus food?</a></p>
|
|
|
8495 </div></div><div class="lat"><p class="latin" title="I q. 119 pr."><a name="33381" shape="rect"><span class="ref">[33381]
|
|
|
8496 Iª q. 119 pr.</span></a> Deinde considerandum est de
|
|
|
8497 propagatione hominis quantum ad corpus. Et circa hoc quaeruntur
|
|
|
8498 duo. Primo, utrum aliquid de alimento convertatur in veritatem
|
|
|
8499 humanae naturae. Secundo, utrum semen, quod est humanae
|
|
|
8500 generationis principium, sit de superfluo alimenti.</p></div></div></div>
|
|
|
8501 <div id="FP_Q119_A1" class="div4"><h4 id="FP_Q119_A1-p0.1">Q. 119. A. 1. Whether some part of the food is changed into true human nature?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p2">
|
|
|
8502 <b>Objection 1:</b> It would seem that none of the food is changed into true human nature. For it is written (
|
|
|
8503 <a class="scripRef" id="FP_Q119_A1-p2.1" href="./asv.html#Matt.15.17" target="asv">Mat. 15:17</a>): "Whatsoever entereth into the mouth, goeth into the belly, and is cast out into the privy." But what is cast out is not
|
|
|
8504 changed into the reality of human nature. Therefore none of the food is changed into true human nature.
|
|
|
8505 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 arg. 1"><a name="33382" shape="rect"><span class="ref">[33382] Iª q. 119 a. 1 arg. 1</span></a> Ad primum sic
|
|
|
8506 proceditur. Videtur quod nihil de alimento transeat in veritatem
|
|
|
8507 humanae naturae. Dicitur enim Matth. XV, <i>omne quod in os intrat,
|
|
|
8508 in ventrem vadit, et per secessum emittitur</i>. Sed quod
|
|
|
8509 emittitur, non transit in veritatem humanae naturae. Ergo nihil de
|
|
|
8510 alimento in veritatem humanae naturae transit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p3">
|
|
|
8511 <b>Objection 2:</b> Further, the Philosopher (De Gener. i, 5) distinguishes flesh belonging to the "species" from flesh belonging to "matter";
|
|
|
8512 and says that the latter "comes and goes." Now what is formed from food comes and goes. Therefore what is produced from food
|
|
|
8513 is flesh belonging to matter, not to the species. But what belongs to true human nature belongs to the species. Therefore
|
|
|
8514 the food is not changed into true human nature.
|
|
|
8515 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 arg. 2"><a name="33383" shape="rect"><span class="ref">[33383] Iª q. 119 a. 1 arg. 2</span></a> Praeterea,
|
|
|
8516 philosophus, in I de Generat., distinguit carnem secundum speciem,
|
|
|
8517 et secundum materiam; et dicit quod caro secundum materiam advenit
|
|
|
8518 et recedit. Quod autem ex alimento generatur, advenit et recedit.
|
|
|
8519 Ergo id in quod alimentum convertitur, est caro secundum materiam,
|
|
|
8520 non autem caro secundum speciem. Sed hoc pertinet ad veritatem
|
|
|
8521 humanae naturae, quod pertinet ad speciem eius. Ergo alimentum non
|
|
|
8522 transit in veritatem humanae naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p4">
|
|
|
8523 <b>Objection 3:</b> Further, the "radical humor" seems to belong to the reality of human nature; and if it be lost, it cannot be recovered, according
|
|
|
8524 to physicians. But it could be recovered if the food were changed into the humor. Therefore food is not changed into true
|
|
|
8525 human nature.
|
|
|
8526 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 arg. 3"><a name="33384" shape="rect"><span class="ref">[33384] Iª q. 119 a. 1 arg. 3</span></a> Praeterea, ad
|
|
|
8527 veritatem humanae naturae pertinere videtur humidum radicale; quod
|
|
|
8528 si deperdatur, restitui non potest, ut medici dicunt. Posset autem
|
|
|
8529 restitui, si alimentum converteretur in ipsum humidum. Ergo
|
|
|
8530 nutrimentum non convertitur in veritatem humanae naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p5">
|
|
|
8531 <b>Objection 4:</b> Further, if the food were changed into true human nature, whatever is lost in man could be restored. But man's death is due
|
|
|
8532 only to the loss of something. Therefore man would be able by taking food to insure himself against death in perpetuity.
|
|
|
8533 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 arg. 4"><a name="33385" shape="rect"><span class="ref">[33385] Iª q. 119 a. 1 arg. 4</span></a> Praeterea, si
|
|
|
8534 alimentum transiret in veritatem humanae naturae, quidquid in
|
|
|
8535 homine deperditur, restaurari posset. Sed mors hominis non accidit
|
|
|
8536 nisi per deperditionem alicuius. Posset igitur homo per sumptionem
|
|
|
8537 alimenti in perpetuum se contra mortem tueri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p6">
|
|
|
8538 <b>Objection 5:</b> Further, if the food is changed into true human nature, there is nothing in man which may not recede or be repaired: for
|
|
|
8539 what is generated in a man from his food can both recede and be repaired. If therefore a man lived long enough, it would follow
|
|
|
8540 that in the end nothing would be left in him of what belonged to him at the beginning. Consequently he would not be numerically
|
|
|
8541 the same man throughout his life; since for the thing to be numerically the same,
|
|
|
8542 identity of matter is necessary. But this is incongruous. Therefore the food is not changed into true human nature.
|
|
|
8543 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 arg. 5"><a name="33386" shape="rect"><span class="ref">[33386] Iª q. 119 a. 1 arg. 5</span></a> Praeterea, si
|
|
|
8544 alimentum in veritatem humanae naturae transiret, nihil esset in
|
|
|
8545 homine quod non posset recedere et reparari, quia id quod in homine
|
|
|
8546 generatur ex alimento, et recedere et reparari potest. Si ergo homo
|
|
|
8547 diu viveret, sequeretur quod nihil quod in eo fuit materialiter in
|
|
|
8548 principio suae generationis, finaliter remaneret in ipso. Et sic
|
|
|
8549 non esset idem homo numero per totam vitam suam, cum ad hoc quod
|
|
|
8550 aliquid sit idem numero, requiratur identitas materiae. Hoc autem
|
|
|
8551 est inconveniens. Non ergo alimentum transit in veritatem humanae
|
|
|
8552 naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p7">
|
|
|
8553 <b>On the contrary,</b> Augustine says (De Vera Relig. xi): "The bodily food when corrupted, that is, having lost its form, is changed into the texture
|
|
|
8554 of the members." But the texture of the members belongs to true human nature. Therefore the food is changed into the reality
|
|
|
8555 of human nature.
|
|
|
8556 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 s. c."><a name="33387" shape="rect"><span class="ref">[33387] Iª q. 119 a. 1 s. c.</span></a> Sed contra est
|
|
|
8557 quod dicit Augustinus, in libro de vera Relig., <i>alimenta carnis
|
|
|
8558 corrupta, idest amittentia formam suam, in membrorum fabricam
|
|
|
8559 migrant</i>. Sed fabrica membrorum pertinet ad veritatem humanae
|
|
|
8560 naturae. Ergo alimenta transeunt in veritatem humanae naturae.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q119_A1-p8">
|
|
|
8561 <b>I answer that,</b> According to the Philosopher (Metaph. ii), "The relation of a thing to truth is the same as its relation to being." Therefore
|
|
|
8562 that belongs to the true nature of any thing which enters into the constitution of that nature. But nature can be considered
|
|
|
8563 in two ways: firstly, in general according to the species; secondly, as in the individual. And whereas the form and the common
|
|
|
8564 matter belong to a thing's true nature considered in general; individual signate
|
|
|
8565 matter, and the form individualized by that matter belong to the true nature considered in this particular individual. Thus
|
|
|
8566 a soul and body belong to the true human nature in general, but to the true human nature of Peter and Martin belong this soul
|
|
|
8567 and this body.
|
|
|
8568 </p><p id="FP_Q119_A1-p9"> Now there are certain things whose form cannot exist but in one individual matter: thus the form of the sun cannot exist
|
|
|
8569 save in the matter in which it actually is. And in this sense some have said that the human form cannot exist but in a certain
|
|
|
8570 individual matter, which, they said, was given that form at the very beginning in the first man. So that whatever may have
|
|
|
8571 been added to that which was derived by posterity from the first parent, does not belong to the truth of human
|
|
|
8572 nature, as not receiving in truth the form of human nature.
|
|
|
8573 </p><p id="FP_Q119_A1-p10"> But, said they, that matter which, in the first man, was the subject of the human form, was multiplied in itself: and in
|
|
|
8574 this way the multitude of human bodies is derived from the body of the first man. According to these, the food is not changed
|
|
|
8575 into true human nature; we take food, they stated, in order to help nature to resist the action of natural heat, and prevent
|
|
|
8576 the consumption of the "radical humor"; just as lead or tin is mixed with silver to prevent its being consumed
|
|
|
8577 by fire.
|
|
|
8578 </p><p id="FP_Q119_A1-p11"> But this is unreasonable in many ways. Firstly, because it comes to the same that a form can be produced in another matter,
|
|
|
8579 or that it can cease to be in its proper matter; wherefore all things that can be generated are corruptible, and conversely.
|
|
|
8580 Now it is manifest that the human form can cease to exist in this (particular) matter which is its subject: else the human
|
|
|
8581 body would not be corruptible. Consequently it can begin to exist in another matter, so that something else be
|
|
|
8582 changed into true human nature. Secondly, because in all beings whose entire matter is contained in one individual there is
|
|
|
8583 only one individual in the species: as is clearly the case with the sun, moon and such like. Thus there would only be one
|
|
|
8584 individual of the human species. Thirdly, because multiplication of matter cannot be understood otherwise than either in respect
|
|
|
8585 of quantity only, as in things which are rarefied, so that their matter increases in dimensions; or in respect of the
|
|
|
8586 substance itself of the matter. But as long as the substance alone of matter remains, it cannot be said to be multiplied;
|
|
|
8587 for multitude cannot consist in the addition of a thing to itself, since of necessity it can only result from division. Therefore
|
|
|
8588 some other substance must be added to matter, either by creation, or by something else being changed into it. Consequently
|
|
|
8589 no matter can be multiplied save either by rarefaction as when air is made from water; or by the change of some other
|
|
|
8590 things, as fire is multiplied by the addition of wood; or lastly by creation. Now it is manifest that the multiplication of
|
|
|
8591 matter in the human body does not occur by rarefaction: for thus the body of a man of perfect age would be more imperfect
|
|
|
8592 than the body of a child. Nor does it occur by creation of flesh matter: for, according to Gregory (Moral. xxxii): "All things
|
|
|
8593 were created together as to the substance of matter, but not as to the specific form." Consequently the multiplication of
|
|
|
8594 the
|
|
|
8595 human body can only be the result of the food being changed into the true human nature. Fourthly, because, since man does
|
|
|
8596 not differ from animals and plants in regard to the vegetative soul, it would follow that the bodies of animals and plants
|
|
|
8597 do not increase through a change of nourishment into the body so nourished, but through some kind of multiplication. Which
|
|
|
8598 multiplication cannot be natural: since the matter cannot naturally extend beyond a certain fixed quantity; nor again does
|
|
|
8599 anything
|
|
|
8600 increase naturally, save either by rarefaction or the change of something else into it. Consequently the whole process of
|
|
|
8601 generation and nourishment, which are called "natural forces," would be miraculous. Which is altogether inadmissible.
|
|
|
8602 </p><p id="FP_Q119_A1-p12"> Wherefore others have said that the human form can indeed begin to exist in some other matter, if we consider the human nature
|
|
|
8603 in general: but not if we consider it as in this individual. For in the individual the form remains confined to a certain
|
|
|
8604 determinate matter, on which it is first imprinted at the generation of that individual, so that it never leaves that matter
|
|
|
8605 until the ultimate dissolution of the individual. And this matter, say they, principally belongs to the true
|
|
|
8606 human nature. But since this matter does not suffice for the requisite quantity, some other matter must be added, through
|
|
|
8607 the change of food into the substance of the individual partaking thereof, in such a quantity as suffices for the increase
|
|
|
8608 required. And this matter, they state, belongs secondarily to the true human nature: because it is not required for the primary
|
|
|
8609 existence of the individual, but for the quantity due to him. And if anything further is produced from the food, this does
|
|
|
8610 not
|
|
|
8611 belong to true human nature, properly speaking. However, this also is inadmissible. First, because this opinion judges of
|
|
|
8612 living bodies as of inanimate bodies; in which, although there be a power of generating their like in species, there is not
|
|
|
8613 the power of generating their like in the individual; which power in living bodies is the nutritive power. Nothing, therefore,
|
|
|
8614 would be added to living bodies by their nutritive power, if their food were not changed into their true nature. Secondly,
|
|
|
8615 because the active seminal power is a certain impression derived from the soul of the begetter, as stated above (
|
|
|
8616 <a href="FP_x.html#FP_Q118_A1" id="FP_Q119_A1-p12.1" shape="rect">Q[118], A[1]</a>). Hence it cannot have a greater power in acting, than the soul from which it is derived. If, therefore, by the seminal power
|
|
|
8617 a certain matter truly assumes the form of human nature, much more can the soul, by the nutritive power, imprint the true
|
|
|
8618 form of human nature on the food which is assimilated. Thirdly, because food is needed not only for
|
|
|
8619 growth, else at the term of growth, food would be needful no longer; but also to renew that which is lost by the action of
|
|
|
8620 natural heat. But there would be no renewal, unless what is formed from the food, took the place of what is lost. Wherefore
|
|
|
8621 just as that which was there previously belonged to true human nature, so also does that which is formed from the food.
|
|
|
8622 </p><p id="FP_Q119_A1-p13"> Therefore, according to others, it must be said that the food is really changed into the true human nature by reason of its
|
|
|
8623 assuming the specific form of flesh, bones and such like parts. This is what the Philosopher says (De Anima ii, 4): "Food
|
|
|
8624 nourishes inasmuch as it is potentially flesh."
|
|
|
8625 </p></div></div><div class="lat"><p class="latin" title="I q. 119 a. 1 co."><a name="33388" shape="rect"><span class="ref">[33388] Iª q. 119 a. 1 co.</span></a> Respondeo dicendum
|
|
|
8626 quod, secundum philosophum, II Metaphys., <i>hoc modo se habet
|
|
|
8627 unumquodque ad veritatem, sicut se habet ad esse</i>. Illud ergo
|
|
|
8628 pertinet ad veritatem naturae alicuius, quod est de constitutione
|
|
|
8629 naturae ipsius. Sed natura dupliciter considerari potest, uno modo,
|
|
|
8630 in communi, secundum rationem speciei; alio modo, secundum quod est
|
|
|
8631 in hoc individuo. Ad veritatem igitur naturae alicuius in communi
|
|
|
8632 consideratae, pertinet forma et materia eius in communi accepta, ad
|
|
|
8633 veritatem autem naturae in hoc particulari consideratae, pertinet
|
|
|
8634 materia individualis signata, et forma per huiusmodi materiam
|
|
|
8635 individuata. Sicut de veritate humanae naturae in communi, est
|
|
|
8636 anima humana et corpus, sed de veritate humanae naturae in Petro et
|
|
|
8637 Martino, est haec anima et hoc corpus. Sunt autem quaedam, quorum
|
|
|
8638 formae non possunt salvari nisi in una materia signata, sicut forma
|
|
|
8639 solis non potest salvari nisi in materia quae actu sub ea
|
|
|
8640 continetur. Et secundum hunc modum, aliqui posuerunt quod forma
|
|
|
8641 humana non potest salvari nisi in materia quadam signata, quae
|
|
|
8642 scilicet a principio fuit tali forma formata in primo homine. Ita
|
|
|
8643 quod quidquid aliud praeter illud quod ex primo parente in posteros
|
|
|
8644 derivatur, additum fuerit, non pertinet ad veritatem humanae
|
|
|
8645 naturae, quasi non vere accipiat formam humanae naturae. Sed illa
|
|
|
8646 materia quae in primo homine formae humanae fuit subiecta, in
|
|
|
8647 seipsa multiplicatur, et hoc modo multitudo humanorum corporum a
|
|
|
8648 corpore primi hominis derivatur. Et secundum hos, alimentum non
|
|
|
8649 convertitur in veritatem humanae naturae, sed dicunt quod alimentum
|
|
|
8650 accipitur ut quoddam fomentum naturae, idest ut resistat actioni
|
|
|
8651 caloris naturalis, ne consumat humidum radicale; sicut plumbum vel
|
|
|
8652 stannum adiungitur argento, ne consumatur per ignem. Sed haec
|
|
|
8653 positio est multipliciter irrationabilis. Primo quidem, quia
|
|
|
8654 eiusdem rationis est quod aliqua forma possit fieri in alia
|
|
|
8655 materia, et quod possit propriam materiam deserere, et ideo omnia
|
|
|
8656 generabilia sunt corruptibilia, et e converso. Manifestum est autem
|
|
|
8657 quod forma humana potest deficere ab hac materia quae ei
|
|
|
8658 subiicitur, alioquin corpus humanum corruptibile non esset. Unde
|
|
|
8659 relinquitur quod et alii materiae advenire possit, aliquo alio in
|
|
|
8660 veritatem humanae naturae transeunte. Secundo, quia in omnibus
|
|
|
8661 quorum materia invenitur tota sub uno individuo, non est nisi unum
|
|
|
8662 individuum in una specie, sicut patet in sole et luna, et
|
|
|
8663 huiusmodi. Sic igitur non esset nisi unum individuum humanae
|
|
|
8664 speciei. Tertio, quia non est possibile quod multiplicatio materiae
|
|
|
8665 attendatur nisi vel secundum quantitatem tantum, sicut accidit in
|
|
|
8666 rarefactis, quorum materia suscipit maiores dimensiones; vel etiam
|
|
|
8667 secundum substantiam materiae. Sola autem eadem substantia materiae
|
|
|
8668 manente, non potest dici quod sit multiplicata, quia idem ad
|
|
|
8669 seipsum non constituit multitudinem, cum necesse sit omnem
|
|
|
8670 multitudinem ex aliqua divisione causari. Unde oportet quod aliqua
|
|
|
8671 alia substantia materiae adveniat, vel per creationem, vel per
|
|
|
8672 conversionem alterius in ipsam. Unde relinquitur quod non potest
|
|
|
8673 aliqua materia multiplicari, nisi vel per rarefactionem, sicut cum
|
|
|
8674 ex aqua fit aer; vel per conversionem alterius rei, sicut
|
|
|
8675 multiplicatur ignis per additionem lignorum; vel per creationem
|
|
|
8676 materiae. Sed manifestum est multiplicationem materiae in humanis
|
|
|
8677 corporibus non accidere per rarefactionem, quia sic corpora hominum
|
|
|
8678 perfectae aetatis essent imperfectiora quam corpora puerorum. Nec
|
|
|
8679 iterum per creationem novae materiae, quia secundum Gregorium,
|
|
|
8680 <i>omnia sunt simul creata secundum substantiam materiae, licet non
|
|
|
8681 secundum speciem formae</i>. Unde relinquitur quod multiplicatio
|
|
|
8682 corporis humani non fit nisi per hoc, quod alimentum convertitur in
|
|
|
8683 veritatem humani corporis. Quarto, quia cum homo non differat ab
|
|
|
8684 animalibus et plantis secundum animam vegetabilem, sequeretur quod
|
|
|
8685 etiam corpora animalium et plantarum non multiplicarentur per
|
|
|
8686 conversionem alimenti in corpus nutritum, sed per quandam
|
|
|
8687 multiplicationem. Quae non potest esse naturalis, cum materia
|
|
|
8688 secundum naturam non extendatur nisi usque ad certam quantitatem;
|
|
|
8689 nec iterum inveniatur aliquid naturaliter crescere, nisi per
|
|
|
8690 rarefactionem, vel conversionem alterius in ipsum. Et sic totum
|
|
|
8691 opus generativae et nutritivae, quae dicuntur vires naturales,
|
|
|
8692 esset miraculosum. Quod est omnino inconveniens. Unde alii dixerunt
|
|
|
8693 quod forma humana potest quidem fieri de novo in aliqua alia
|
|
|
8694 materia, si consideretur natura humana in communi, non autem si
|
|
|
8695 accipiatur prout est in hoc individuo, in quo forma humana fixa
|
|
|
8696 manet in quadam materia determinata, cui primo imprimitur in
|
|
|
8697 generatione huius individui, ita quod illam materiam nunquam
|
|
|
8698 deserit usque ad ultimam individui corruptionem. Et hanc materiam
|
|
|
8699 dicunt principaliter pertinere ad veritatem humanae naturae. Sed
|
|
|
8700 quia huiusmodi materia non sufficit ad quantitatem debitam,
|
|
|
8701 requiritur ut adveniat alia materia per conversionem alimenti in
|
|
|
8702 substantiam nutriti, quantum sufficiat ad debitum augmentum. Et
|
|
|
8703 hanc materiam dicunt secundario pertinere ad veritatem humanae
|
|
|
8704 naturae, quia non requiritur ad primum esse individui, sed ad
|
|
|
8705 quantitatem eius. Iam vero si quid aliud advenit ex alimento, non
|
|
|
8706 pertinet ad veritatem humanae naturae, proprie loquendo. Sed hoc
|
|
|
8707 etiam est inconveniens. Primo quidem, quia haec opinio iudicat de
|
|
|
8708 materia corporum viventium, ad modum corporum inanimatorum; in
|
|
|
8709 quibus etsi sit virtus ad generandum simile in specie, non tamen
|
|
|
8710 est virtus in eis ad generandum aliquid sibi simile secundum
|
|
|
8711 individuum; quae quidem virtus in corporibus viventibus est virtus
|
|
|
8712 nutritiva. Nihil ergo per virtutem nutritivam adderetur corporibus
|
|
|
8713 viventibus, si alimentum in veritatem naturae ipsorum non
|
|
|
8714 converteretur. Secundo quia virtus activa quae est in semine, est
|
|
|
8715 quaedam impressio derivata ab anima generantis, sicut supra dictum
|
|
|
8716 est. Unde non potest esse maioris virtutis in agendo, quam ipsa
|
|
|
8717 anima a qua derivatur. Si ergo ex virtute seminis vere assumit
|
|
|
8718 aliqua materia formam naturae humanae, multo magis anima in
|
|
|
8719 nutrimentum coniunctum poterit veram formam naturae humanae
|
|
|
8720 imprimere per potentiam nutritivam. Tertio, quia nutrimento
|
|
|
8721 indigetur non solum ad augmentum, alioquin terminato augmento
|
|
|
8722 necessarium non esset, sed etiam ad restaurandum illud quod
|
|
|
8723 deperditur per actionem caloris naturalis. Non autem esset
|
|
|
8724 restauratio, nisi id quod ex alimento generatur, succederet in
|
|
|
8725 locum deperditi. Unde sicut id quod primo inerat, est de veritate
|
|
|
8726 humanae naturae, ita et id quod ex alimento generatur. Et ideo,
|
|
|
8727 secundum alios, dicendum est quod alimentum vere convertitur in
|
|
|
8728 veritatem humanae naturae, inquantum vere accipit speciem carnis et
|
|
|
8729 ossis et huiusmodi partium. Et hoc est quod dicit philosophus in II
|
|
|
8730 de anima, quod <i>alimentum nutrit inquantum est potentia
|
|
|
8731 caro</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p14">
|
|
|
8732 <b>Reply to Objection 1:</b> Our Lord does not say that the "whole" of what enters into the mouth, but "all"---because something from every kind of food
|
|
|
8733 is cast out into the privy. It may also be said that whatever is generated from food, can be dissolved by natural heat, and
|
|
|
8734 be cast aside through the pores, as Jerome expounds the passage.
|
|
|
8735 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 ad 1"><a name="33389" shape="rect"><span class="ref">[33389] Iª q. 119 a. 1 ad 1</span></a> Ad primum ergo
|
|
|
8736 dicendum quod dominus non dicit quod totum quod in os intrat, per
|
|
|
8737 secessum emittatur, sed omne, quia de quolibet cibo aliquid impurum
|
|
|
8738 per secessum emittitur. Vel potest dici quod quidquid ex alimento
|
|
|
8739 generatur, potest etiam per calorem naturalem resolvi, et per poros
|
|
|
8740 quosdam occultos emitti, ut Hieronymus exponit.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q119_A1-p15">
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8741 <b>Reply to Objection 2:</b> By flesh belonging to the species, some have understood that which first receives the human species, which is derived from
|
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8742 the begetter: this, they say, lasts as long as the individual does. By flesh belonging to the matter these understand what
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8743 is generated from food: and this, they say, does not always remain, but as it comes so it goes. But this is contrary to the
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8744 mind of Aristotle. For he says there, that "just as in things which have their
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8745 species in matter"---for instance, wood or stone---"so in flesh, there is something belonging to the species, and something
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8746 belonging to matter." Now it is clear that this distinction has no place in inanimate things, which are not generated seminally,
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8747 or nourished. Again, since what is generated from food is united to, by mixing with, the body so nourished, just as water
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8748 is mixed with wine, as the Philosopher says there by way of example: that which is added, and that to which it is added,
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8749 cannot be different natures, since they are already made one by being mixed together. Therefore there is no reason for saying
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8750 that one is destroyed by natural heat, while the other remains.
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8751 </p><p id="FP_Q119_A1-p16"> It must therefore be said that this distinction of the Philosopher is not of different kinds of flesh, but of the same flesh
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8752 considered from different points of view. For if we consider the flesh according to the species, that is, according to that
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8753 which is formed therein, thus it remains always: because the nature of flesh always remains together with its natural disposition.
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8754 But if we consider flesh according to matter, then it does not remain, but is gradually destroyed and
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8755 renewed: thus in the fire of a furnace, the form of fire remains, but the matter is gradually consumed, and other matter is
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8756 substituted in its place.
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8757 </p></div></div><div class="lat"><p class="latin" title="I q. 119 a. 1 ad 2"><a name="33390" shape="rect"><span class="ref">[33390] Iª q. 119 a. 1 ad 2</span></a> Ad secundum
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8758 dicendum quod aliqui per carnem secundum speciem intellexerunt id
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8759 quod primo accipit speciem humanam, quod sumitur a generante, et
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8760 hoc dicunt semper manere, quousque individuum durat. Carnem vero
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8761 secundum materiam dicunt esse quae generatur ex alimento, et hanc
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8762 dicunt non semper permanere, sed quod sicut advenit, ita abscedit.
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8763 Sed hoc est contra intentionem Aristotelis. Dicit enim ibi quod,
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8764 sicut in unoquoque habentium speciem in materia, puta in ligno et
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8765 lapide, <i>ita et in carne hoc est secundum speciem, et illud
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8766 secundum materiam</i>. Manifestum est autem quod praedicta
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8767 distinctio locum non habet in rebus inanimatis, quae non generantur
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8768 ex semine, nec nutriuntur. Et iterum, cum id quod ex alimento
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8769 generatur, adiungatur corpori nutrito per modum mixtionis, sicut
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8770 aqua miscetur vino, ut ponit exemplum ibidem philosophus; non
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8771 potest alia esse natura eius quod advenit, et eius cui advenit, cum
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8772 iam sit factum unum per veram mixtionem. Unde nulla ratio est quod
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8773 unum consumatur per calorem naturalem, et alterum maneat. Et ideo
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8774 aliter dicendum est, quod haec distinctio philosophi non est
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8775 secundum diversas carnes, sed est eiusdem carnis secundum diversam
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8776 considerationem. Si enim consideretur caro secundum speciem, idest
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8777 secundum id quod est formale in ipsa, sic semper manet, quia semper
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8778 manet natura carnis, et dispositio naturalis ipsius. Sed si
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8779 consideretur caro secundum materiam, sic non manet, sed paulatim
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8780 consumitur et restauratur, sicut patet in igne fornacis, cuius
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8781 forma manet, sed materia paulatim consumitur, et alia in locum eius
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8782 substituitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p17">
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8783 <b>Reply to Objection 3:</b> The "radical humor" is said to comprise whatever the virtue of the species is founded on. If this be taken away it cannot
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8784 be renewed; as when a man's hand or foot is amputated. But the "nutritive humor" is that which has not yet received perfectly
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8785 the specific nature, but is on the way thereto; such is the blood, and the like. Wherefore if such be taken away, the virtue
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8786 of the species remains in its root, which is not destroyed.
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8787 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 ad 3"><a name="33391" shape="rect"><span class="ref">[33391] Iª q. 119 a. 1 ad 3</span></a> Ad tertium
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8788 dicendum quod ad humidum radicale intelligitur pertinere totum id
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8789 in quo fundatur virtus speciei. Quod si subtrahatur, restitui non
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8790 potest, sicut si amputetur manus aut pes, vel aliquid huiusmodi.
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8791 Sed humidum nutrimentale est quod nondum pervenit ad suscipiendum
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8792 perfecte naturam speciei, sed est in via ad hoc; sicut est sanguis,
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8793 et alia huiusmodi. Unde si talia subtrahantur, remanet adhuc virtus
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8794 speciei in radice, quae non tollitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p18">
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8795 <b>Reply to Objection 4:</b> Every virtue of a passible body is weakened by continuous action, because such agents are also patient. Therefore the transforming
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8796 virtue is strong at first so as to be able to transform not only enough for the renewal of what is lost, but also for growth.
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8797 Later on it can only transform enough for the renewal of what is lost, and then growth ceases. At last it cannot even do this;
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8798 and then begins decline. In fine, when this virtue fails altogether,
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8799 the animal dies. Thus the virtue of wine that transforms the water added to it, is weakened by further additions of water,
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8800 so as to become at length watery, as the Philosopher says by way of example (De Gener. i, 5).
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8801 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 ad 4"><a name="33392" shape="rect"><span class="ref">[33392] Iª q. 119 a. 1 ad 4</span></a> Ad quartum
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8802 dicendum quod omnis virtus in corpore passibili per continuam
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8803 actionem debilitatur, quia huiusmodi agentia etiam patiuntur. Et
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8804 ideo virtus conversiva in principio quidem tam fortis est, ut
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8805 possit convertere non solum quod sufficit ad restaurationem
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8806 deperditi, sed etiam ad augmentum. Postea vero non potest
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8807 convertere nisi quantum sufficit ad restaurationem deperditi, et
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8808 tunc cessat augmentum. Demum nec hoc potest, et tunc fit diminutio.
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8809 Deinde, deficiente huiusmodi virtute totaliter, animal moritur.
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8810 Sicut virtus vini convertentis aquam admixtam, paulatim per
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8811 admixtionem aquae debilitatur, ut tandem totum fiat aquosum, ut
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8812 philosophus exemplificat in I de Generat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p19">
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8813 <b>Reply to Objection 5:</b> As the Philosopher says (De Gener. i, 5), when a certain matter is directly transformed into fire, then fire is said to be
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8814 generated anew: but when matter is transformed into a fire already existing, then fire is said to be fed. Wherefore if the
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8815 entire matter together loses the form of fire, and another matter transformed into fire, there will be another distinct fire.
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8816 But if, while one piece of wood is burning, other wood is laid on, and so on until
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8817 the first piece is entirely consumed, the same identical fire will remain all the time: because that which is added passes
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8818 into what pre-existed. It is the same with living bodies, in which by means of nourishment that is renewed which was consumed
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8819 by natural heat.
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8820 </p></div><div class="lat"><p class="latin" title="I q. 119 a. 1 ad 5"><a name="33393" shape="rect"><span class="ref">[33393] Iª q. 119 a. 1 ad 5</span></a> Ad quintum
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8821 dicendum quod, sicut philosophus dicit in I de Generat. quando
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8822 aliqua materia per se convertitur in ignem, tunc dicitur ignis de
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8823 novo generari, quando vero aliqua materia convertitur in ignem
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8824 praeexistentem, dicitur ignis nutriri. Unde si tota materia simul
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8825 amittat speciem ignis, et alia materia convertatur in ignem, erit
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8826 alius ignis numero. Si vero, paulatim combusto uno ligno, aliud
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8827 substituatur, et sic deinceps quousque omnia prima consumantur,
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8828 semper remanet idem ignis numero, quia semper quod additur, transit
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8829 in praeexistens. Et similiter est intelligendum in corporibus
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8830 viventibus, in quibus ex nutrimento restauratur id quod per calorem
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8831 naturalem consumitur.</p></div></div></div></div>
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8832
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8833
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8834 `
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8835 </div>
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8836 </body>
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8837 </html>
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