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4773 </div> 4773 </div>
4774 4774
4775 <div class="bilingual"> 4775 <div class="bilingual">
4776 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q8.FP_Q8_A3-p7"><b>I answer that,</b> God is said to be in a thing in two ways; in one way after the manner of an efficient cause; and thus He is in all things created by Him; in another way he is in things as the object of operation is in the operator; and this is proper to the operations of the soul, according as the thing known is in the one who knows; and the thing desired in the one desiring. In this second way God is especially in the rational creature which knows and loves Him actually or 4776 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q8.FP_Q8_A3-p7"><b>I answer that,</b> God is said to be in a thing in two ways; in one way after the manner of an efficient cause; and thus He is in all things created by Him; in another way he is in things as the object of operation is in the operator; and this is proper to the operations of the soul, according as the thing known is in the one who knows; and the thing desired in the one desiring. In this second way God is especially in the rational creature which knows and loves Him actually or
4777 habitually. And because the rational creature possesses this prerogative by grace, as will be shown later <a xml:link="simple" shape="rect" id="FP.ii.FP_Q8.FP_Q8_A3-p7.1" href="#FP.ii.FP_Q12">(Q[12])</a>. He is said to be thus in the saints by grace.</p> 4777 habitually. And because the rational creature possesses this prerogative by grace, as will be shown later <a xml:link="simple" shape="rect" id="FP.ii.FP_Q8.FP_Q8_A3-p7.1" href="#FP.ii.FP_Q12">(Q[12])</a>. He is said to be thus in the saints by grace.</p>
4778 </div>
4779 <p xml:lang="la" title="I q. 8 a. 3 co."><a name="28552"><span class= 4778 <p xml:lang="la" title="I q. 8 a. 3 co."><a name="28552"><span class=
4780 "ref">[28552] I&ordf; q. 8 a. 3 co.</span></a> Respondeo dicendum 4779 "ref">[28552] I&ordf; q. 8 a. 3 co.</span></a> Respondeo dicendum
4781 quod Deus dicitur esse in re aliqua dupliciter. Uno modo, per modum 4780 quod Deus dicitur esse in re aliqua dupliciter. Uno modo, per modum
4782 causae agentis, et sic est in omnibus rebus creatis ab ipso. Alio 4781 causae agentis, et sic est in omnibus rebus creatis ab ipso. Alio
4783 modo, sicut obiectum operationis est in operante, quod proprium est 4782 modo, sicut obiectum operationis est in operante, quod proprium est
4785 et desideratum in desiderante. Hoc igitur secundo modo, Deus 4784 et desideratum in desiderante. Hoc igitur secundo modo, Deus
4786 specialiter est in rationali creatura, quae cognoscit et diligit 4785 specialiter est in rationali creatura, quae cognoscit et diligit
4787 illum actu vel habitu. Et quia hoc habet rationalis creatura per 4786 illum actu vel habitu. Et quia hoc habet rationalis creatura per
4788 gratiam, ut infra patebit, dicitur esse hoc modo in sanctis per 4787 gratiam, ut infra patebit, dicitur esse hoc modo in sanctis per
4789 gratiam.</p> 4788 gratiam.</p>
4790 4789 </div>
4791 <div class="bilingual"> 4790 <div class="bilingual">
4792 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q8.FP_Q8_A3-p8"> But how He is in other things created by Him, may be considered from human affairs. A king, for example, is said to be in the whole kingdom by his power, although he is not everywhere present. Again a thing is said to be by its presence in other things which are subject to its inspection; as things in a house are said to be present to anyone, who nevertheless may not be in substance in every part of the house. Lastly, a thing is said to be by way of substance or essence in that 4791 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q8.FP_Q8_A3-p8"> But how He is in other things created by Him, may be considered from human affairs. A king, for example, is said to be in the whole kingdom by his power, although he is not everywhere present. Again a thing is said to be by its presence in other things which are subject to its inspection; as things in a house are said to be present to anyone, who nevertheless may not be in substance in every part of the house. Lastly, a thing is said to be by way of substance or essence in that
4793 place in which its substance may be. Now there were some (the 4792 place in which its substance may be. Now there were some (the
4794 Manichees) who said that spiritual and incorporeal things were subject 4793 Manichees) who said that spiritual and incorporeal things were subject
4795 to the divine power; but that visible and corporeal things were 4794 to the divine power; but that visible and corporeal things were
5402 5401
5403 <div class="bilingual"> 5402 <div class="bilingual">
5404 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q9.FP_Q9_A2-p6"><b>I answer that,</b> God alone is altogether immutable; whereas every creature is in some way mutable. Be it known therefore that a mutable thing can be called so in two ways: by a power in itself; and by a power possessed by another. For all creatures before they existed, were possible, not by any created power, since no creature is eternal, but by the divine power alone, inasmuch as God could produce them into existence. Thus, as the production of a thing into existence 5403 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q9.FP_Q9_A2-p6"><b>I answer that,</b> God alone is altogether immutable; whereas every creature is in some way mutable. Be it known therefore that a mutable thing can be called so in two ways: by a power in itself; and by a power possessed by another. For all creatures before they existed, were possible, not by any created power, since no creature is eternal, but by the divine power alone, inasmuch as God could produce them into existence. Thus, as the production of a thing into existence
5405 depends on the will of God, so likewise it depends on His will that things should be preserved; for He does not preserve them otherwise than by ever giving them existence; hence if He took away His action from them, all things would be reduced to nothing, as appears from Augustine (Gen. ad lit. iv, 12). Therefore as it was in the Creator's power to produce them before they existed in themselves, so likewise it is in the Creator's power when they exist in themselves to bring them to nothing. In 5404 depends on the will of God, so likewise it depends on His will that things should be preserved; for He does not preserve them otherwise than by ever giving them existence; hence if He took away His action from them, all things would be reduced to nothing, as appears from Augustine (Gen. ad lit. iv, 12). Therefore as it was in the Creator's power to produce them before they existed in themselves, so likewise it is in the Creator's power when they exist in themselves to bring them to nothing. In
5406 this way therefore, by the power of another---namely, of God---they are mutable, inasmuch as they are producible from nothing by Him, and are by Him reducible from existence to non-existence.</p> 5405 this way therefore, by the power of another---namely, of God---they are mutable, inasmuch as they are producible from nothing by Him, and are by Him reducible from existence to non-existence.</p>
5407 </div>
5408 <p xml:lang="la" title="I q. 9 a. 2 co."><a name="28584"><span class= 5406 <p xml:lang="la" title="I q. 9 a. 2 co."><a name="28584"><span class=
5409 "ref">[28584] I&ordf; q. 9 a. 2 co.</span></a> Respondeo dicendum 5407 "ref">[28584] I&ordf; q. 9 a. 2 co.</span></a> Respondeo dicendum
5410 quod solus Deus est omnino immutabilis, omnis autem creatura aliquo 5408 quod solus Deus est omnino immutabilis, omnis autem creatura aliquo
5411 modo est mutabilis. Sciendum est enim quod mutabile potest aliquid 5409 modo est mutabilis. Sciendum est enim quod mutabile potest aliquid
5412 dici dupliciter, uno modo, per potentiam quae in ipso est; alio 5410 dici dupliciter, uno modo, per potentiam quae in ipso est; alio
5422 creatoris fuit ut res essent, antequam essent in seipsis, ita in 5420 creatoris fuit ut res essent, antequam essent in seipsis, ita in
5423 potentia creatoris est, postquam sunt in seipsis, ut non sint. Sic 5421 potentia creatoris est, postquam sunt in seipsis, ut non sint. Sic
5424 igitur per potentiam quae est in altero, scilicet in Deo, sunt 5422 igitur per potentiam quae est in altero, scilicet in Deo, sunt
5425 mutabiles, inquantum ab ipso ex nihilo potuerunt produci in esse, 5423 mutabiles, inquantum ab ipso ex nihilo potuerunt produci in esse,
5426 et de esse possunt reduci in non esse.</p> 5424 et de esse possunt reduci in non esse.</p>
5425 </div>
5427 5426
5428 <div class="bilingual"> 5427 <div class="bilingual">
5429 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q9.FP_Q9_A2-p7"> If, however, a thing is called mutable by a power in itself, thus also in some manner every creature is mutable. For every creature has a twofold power, active and passive; and I call that power passive which enables anything to attain its perfection either in being, or in attaining to its end. Now if the mutability of a thing be considered according to its power for being, in that way all creatures are not mutable, but those only in which what is potential in them is consistent 5428 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q9.FP_Q9_A2-p7"> If, however, a thing is called mutable by a power in itself, thus also in some manner every creature is mutable. For every creature has a twofold power, active and passive; and I call that power passive which enables anything to attain its perfection either in being, or in attaining to its end. Now if the mutability of a thing be considered according to its power for being, in that way all creatures are not mutable, but those only in which what is potential in them is consistent
5430 with non-being. Hence, in the inferior bodies there is mutability both as regards substantial being, inasmuch as their matter can exist with privation of their substantial form, and also as regards their accidental being, supposing the subject to coexist with privation of accident; as, for example, this subject "man" can exist with "not-whiteness" and can therefore be changed from white to not-white. But supposing the accident to be such as to follow on the essential principles of the subject, 5429 with non-being. Hence, in the inferior bodies there is mutability both as regards substantial being, inasmuch as their matter can exist with privation of their substantial form, and also as regards their accidental being, supposing the subject to coexist with privation of accident; as, for example, this subject "man" can exist with "not-whiteness" and can therefore be changed from white to not-white. But supposing the accident to be such as to follow on the essential principles of the subject,
5431 then the privation of such an accident cannot coexist with the subject. Hence the subject cannot be changed as regards that kind of accident; as, for example, snow cannot be made black. Now in the celestial bodies matter is not consistent with privation of form, because the form perfects the whole potentiality of the matter; therefore these bodies are not mutable as to substantial being, but only as to locality, because the subject is consistent with privation of this or that place. On the 5430 then the privation of such an accident cannot coexist with the subject. Hence the subject cannot be changed as regards that kind of accident; as, for example, snow cannot be made black. Now in the celestial bodies matter is not consistent with privation of form, because the form perfects the whole potentiality of the matter; therefore these bodies are not mutable as to substantial being, but only as to locality, because the subject is consistent with privation of this or that place. On the
7356 <h3 xml:lang="en" id="FP.ii.FP_Q12-p0.1">Question 12. HOW GOD IS KNOWN BY US (THIRTEEN ARTICLES)</h3> 7355 <h3 xml:lang="en" id="FP.ii.FP_Q12-p0.1">Question 12. HOW GOD IS KNOWN BY US (THIRTEEN ARTICLES)</h3>
7357 7356
7358 7357
7359 7358
7360 <div class="bilingual"> 7359 <div class="bilingual">
7360 <div xml:lang="en">
7361 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p2"> As hitherto we have considered God as He is in Himself, we now go on to consider in what manner He is in the knowledge of creatures; concerning which there are thirteen points of inquiry:</p> 7361 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p2"> As hitherto we have considered God as He is in Himself, we now go on to consider in what manner He is in the knowledge of creatures; concerning which there are thirteen points of inquiry:</p>
7362 <div xml:lang="en">
7363 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p3"> (1) Whether any created intellect can see the essence of God?</p> 7362 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p3"> (1) Whether any created intellect can see the essence of God?</p>
7364 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p4"> (2) Whether the essence of God is seen by the intellect through any created image?</p> 7363 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p4"> (2) Whether the essence of God is seen by the intellect through any created image?</p>
7365 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p5"> (3) Whether the essence of God can be seen by the corporeal eye?</p> 7364 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p5"> (3) Whether the essence of God can be seen by the corporeal eye?</p>
7366 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p6"> (4) Whether any created intellectual substance is sufficient by its own natural powers to see the essence of God?</p> 7365 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p6"> (4) Whether any created intellectual substance is sufficient by its own natural powers to see the essence of God?</p>
7367 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p7"> (5) Whether the created intellect needs any created light in order to see the essence of God?</p> 7366 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p7"> (5) Whether the created intellect needs any created light in order to see the essence of God?</p>
7666 sed contra eam dividitur. Ergo divina essentia non videtur per 7665 sed contra eam dividitur. Ergo divina essentia non videtur per
7667 similitudines.</p> 7666 similitudines.</p>
7668 </div> 7667 </div>
7669 7668
7670 <div class="bilingual"> 7669 <div class="bilingual">
7671 <div xml:lang="en" 7670 <div xml:lang="en">
7672 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A2-p6"><b>I answer that,</b> Two things are required both for sensible and for intellectual vision---viz. power of sight, and union of the thing seen with the sight. For vision is made actual only when the thing seen is in a certain way in the seer. Now in corporeal things it is clear that the thing seen cannot be by its essence in the seer, but only by its likeness; as the similitude of a stone is in the eye, whereby the vision is made actual; whereas the substance of the stone is not 7671 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A2-p6"><b>I answer that,</b> Two things are required both for sensible and for intellectual vision---viz. power of sight, and union of the thing seen with the sight. For vision is made actual only when the thing seen is in a certain way in the seer. Now in corporeal things it is clear that the thing seen cannot be by its essence in the seer, but only by its likeness; as the similitude of a stone is in the eye, whereby the vision is made actual; whereas the substance of the stone is not
7673 there. But if the principle of the visual power and the thing seen 7672 there. But if the principle of the visual power and the thing seen
7674 were one and the same thing, it would necessarily follow that the seer 7673 were one and the same thing, it would necessarily follow that the seer
7675 would receive both the visual power and the form whereby it sees, from 7674 would receive both the visual power and the form whereby it sees, from
7676 that one same thing.</p> 7675 that one same thing.</p>
8374 aequales. Cuius contrarium dicit apostolus, I Cor. XV, <i>stella 8373 aequales. Cuius contrarium dicit apostolus, I Cor. XV, <i>stella
8375 differt a stella in claritate</i>.</p> 8374 differt a stella in claritate</i>.</p>
8376 </div> 8375 </div>
8377 8376
8378 <div class="bilingual"> 8377 <div class="bilingual">
8379 <div xml:lang="en" 8378 <div xml:lang="en">
8380 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A6-p6"><b>I answer that,</b> Of those who see the essence of God, one sees Him more perfectly than another. This, indeed, does not take place as if one had a more perfect similitude of God than another, since that vision will not spring from any similitude; but it will take place because one intellect will have a greater power or faculty to see God than another. The faculty of seeing God, however, does not belong to the created intellect naturally, but is given to it by the light of 8379 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A6-p6"><b>I answer that,</b> Of those who see the essence of God, one sees Him more perfectly than another. This, indeed, does not take place as if one had a more perfect similitude of God than another, since that vision will not spring from any similitude; but it will take place because one intellect will have a greater power or faculty to see God than another. The faculty of seeing God, however, does not belong to the created intellect naturally, but is given to it by the light of
8381 glory, which establishes the intellect in a kind of "deiformity," as appears from what is said above, in the preceding article.</p> 8380 glory, which establishes the intellect in a kind of "deiformity," as appears from what is said above, in the preceding article.</p>
8382 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A6-p7"> Hence the intellect which has more of the light of glory will see God the more perfectly; and he will have a fuller participation of the light of glory who has more charity; because where there is the greater charity, there is the more desire; and desire in a certain degree makes the one desiring apt and prepared to receive the object desired. Hence he who possesses the more charity, will see God the more perfectly, and will be the more beatified.</p> 8381 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A6-p7"> Hence the intellect which has more of the light of glory will see God the more perfectly; and he will have a fuller participation of the light of glory who has more charity; because where there is the greater charity, there is the more desire; and desire in a certain degree makes the one desiring apt and prepared to receive the object desired. Hence he who possesses the more charity, will see God the more perfectly, and will be the more beatified.</p>
8383 </div> 8382 </div>
8384 <p xml:lang="la" title="I q. 12 a. 6 co."><a name="28728"><span class= 8383 <p xml:lang="la" title="I q. 12 a. 6 co."><a name="28728"><span class=
9492 spiritum suum</i>, illa scilicet quae nemo principum huius saeculi 9491 spiritum suum</i>, illa scilicet quae nemo principum huius saeculi
9493 novit, idest philosophorum, ut exponit Glossa.</p> 9492 novit, idest philosophorum, ut exponit Glossa.</p>
9494 </div> 9493 </div>
9495 9494
9496 <div class="bilingual"> 9495 <div class="bilingual">
9497 <div xml:lang="en> 9496 <div xml:lang="en">
9498 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A13-p6"><b>I answer that,</b> We have a more perfect knowledge of God by grace than by natural reason. Which is proved thus. The knowledge which we have by natural reason contains two things: images derived from the sensible objects; and the natural intelligible light, enabling us to abstract from them intelligible conceptions.</p> 9497 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A13-p6"><b>I answer that,</b> We have a more perfect knowledge of God by grace than by natural reason. Which is proved thus. The knowledge which we have by natural reason contains two things: images derived from the sensible objects; and the natural intelligible light, enabling us to abstract from them intelligible conceptions.</p>
9499 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A13-p7"> Now in both of these, human knowledge is assisted by the revelation of grace. For the intellect's natural light is strengthened by the infusion of gratuitous light; and sometimes also the images in the human imagination are divinely formed, so as to express divine things better than those do which we receive from sensible objects, as appears in prophetic visions; while sometimes sensible things, or even voices, are divinely formed to express some divine meaning; as in the 9498 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A13-p7"> Now in both of these, human knowledge is assisted by the revelation of grace. For the intellect's natural light is strengthened by the infusion of gratuitous light; and sometimes also the images in the human imagination are divinely formed, so as to express divine things better than those do which we receive from sensible objects, as appears in prophetic visions; while sometimes sensible things, or even voices, are divinely formed to express some divine meaning; as in the
9500 Baptism, the Holy Ghost was seen in the shape of a dove, and the voice of the Father was heard, "This is My beloved Son" (<scripRef osisRef="Bible.vul:Matt.3.17" parsed="vul|Matt|3|17|0|0" id="FP.ii.FP_Q12.FP_Q12_A13-p7.1" passage="Mat. 3:17">Mat. 3:17</scripRef>).</p> 9499 Baptism, the Holy Ghost was seen in the shape of a dove, and the voice of the Father was heard, "This is My beloved Son" (<scripRef osisRef="Bible.vul:Matt.3.17" parsed="vul|Matt|3|17|0|0" id="FP.ii.FP_Q12.FP_Q12_A13-p7.1" passage="Mat. 3:17">Mat. 3:17</scripRef>).</p>
9501 </div> 9500 </div>
9502 <p xml:lang="la" title="I q. 12 a. 13 co."><a name="28784"><span class= 9501 <p xml:lang="la" title="I q. 12 a. 13 co."><a name="28784"><span class=