Mercurial > hg > Aquinas
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| 2 <html xmlns="http://www.w3.org/1999/xhtml" xmlns:x="http://www.w3.org/1999/xhtml"> | |
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| 4 <title>Bilingual Aquinas</title> | |
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| 16 <body style="font-family: Bitstream Vera Serif"><div id="FP.x" class="div2"> | |
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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> | |
| 20 <div id="FP_Q103" class="div3"> | |
| 21 <h3 id="FP_Q103-p0.1">Q. 103. OF THE GOVERNMENT OF THINGS IN GENERAL (EIGHT ARTICLES)</h3> | |
| 22 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 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, | |
| 24 and (1) the government of things in general; (2) in particular, the effects of this government. Under the first head there | |
| 25 are eight points of inquiry: | |
| 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> | |
| 27 </div></div><div class="lat"><p class="latin" title="I q. 103 pr."><a name="32692" shape="rect"><span class="ref">[32692] | |
| 28 Iª q. 103 pr.</span></a> Postquam praemissum est de creatione | |
| 29 rerum et distinctione earum, restat nunc tertio considerandum de | |
| 30 rerum gubernatione. Et primo, in communi; secundo, in speciali de | |
| 31 effectibus gubernationis. Circa primum quaeruntur octo. Primo, | |
| 32 utrum mundus ab aliquo gubernetur. Secundo, quis sit finis | |
| 33 gubernationis ipsius. Tertio, utrum gubernetur ab uno. Quarto, de | |
| 34 effectibus gubernationis. Quinto, utrum omnia divinae gubernationi | |
| 35 subsint. Sexto, utrum omnia immediate gubernentur a Deo. Septimo, | |
| 36 utrum divina gubernatio cassetur in aliquo. Octavo, utrum aliquid | |
| 37 divinae providentiae contranitatur.</p></div></div></div> | |
| 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"> | |
| 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 | |
| 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 | |
| 41 no knowledge of their end. Therefore the world is not governed. | |
| 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 | |
| 43 proceditur. Videtur quod mundus non gubernetur ab aliquo. Illorum | |
| 44 enim est gubernari, quae moventur vel operantur propter finem. Sed | |
| 45 res naturales, quae sunt magna pars mundi, non moventur aut | |
| 46 operantur propter finem, quia non cognoscunt finem. Ergo mundus non | |
| 47 gubernatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p3"> | |
| 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 | |
| 49 has stability in itself. Therefore it is not governed. | |
| 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, | |
| 51 eorum est proprie gubernari, quae ad aliquid moventur. Sed mundus | |
| 52 non videtur ad aliquid moveri, sed in se stabilitatem habet. Ergo | |
| 53 non gubernatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p4"> | |
| 54 <b>Objection 3:</b> Further, what is necessarily determined by its own nature to one particular thing, does not require any external principle | |
| 55 of government. But the principal parts of the world are by a certain necessity determined to something particular in their | |
| 56 actions and movements. Therefore the world does not require to be governed. | |
| 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 | |
| 58 quod in se habet necessitatem qua determinatur ad unum, non indiget | |
| 59 exteriori gubernante. Sed principaliores mundi partes quadam | |
| 60 necessitate determinantur ad unum in suis actibus et motibus. Ergo | |
| 61 mundus gubernatione non indiget.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p5"> | |
| 62 <b>On the contrary,</b> It is written ( | |
| 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 | |
| 64 universe by mandate eternal." | |
| 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 | |
| 66 quod dicitur Sap. XIV, <i>tu autem, pater, gubernas omnia | |
| 67 providentia</i>. Et Boetius dicit, in libro de Consol., <i>o qui | |
| 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. | |
| 69 But such an opinion can be refuted as impossible in two ways. First, by observation of things themselves: for we observe that | |
| 70 in nature things happen always or nearly always for the best; which would not be the case unless some sort of providence directed | |
| 71 nature towards good as an end; which is to govern. Wherefore the unfailing order we observe in things is | |
| 72 a sign of their being governed; for instance, if we enter a well-ordered house we gather therefrom the intention of him that | |
| 73 put it in order, as Tullius says (De Nat. Deorum ii), quoting Aristotle [*Cleanthes]. Secondly, this is clear from a consideration | |
| 74 of Divine goodness, which, as we have said above ( | |
| 75 <a href="FP_iv.html#FP_Q44_A4" id="FP_Q103_A1-p6.1" shape="rect">Q[44], A[4]</a>; | |
| 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 | |
| 77 not fitting that the supreme goodness of God should produce things without giving them their perfection. Now a thing's ultimate | |
| 78 perfection consists in the attainment of its end. Therefore it belongs to the Divine goodness, as it brought things into existence, | |
| 79 so to lead them to their end: and this is to govern. | |
| 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 | |
| 81 quod quidam antiqui philosophi gubernationem mundo subtraxerunt, | |
| 82 dicentes omnia fortuito agi. Sed haec positio ostenditur esse | |
| 83 impossibilis ex duobus. Primo quidem, ex eo quod apparet in ipsis | |
| 84 rebus. Videmus enim in rebus naturalibus provenire quod melius est, | |
| 85 aut semper aut in pluribus, quod non contingeret, nisi per aliquam | |
| 86 providentiam res naturales dirigerentur ad finem boni, quod est | |
| 87 gubernare. Unde ipse ordo certus rerum manifeste demonstrat | |
| 88 gubernationem mundi, sicut si quis intraret domum bene ordinatam, | |
| 89 ex ipsa domus ordinatione ordinatoris rationem perpenderet; ut, ab | |
| 90 Aristotele dictum, Tullius introducit in libro de natura deorum. | |
| 91 Secundo autem apparet idem ex consideratione divinae bonitatis, per | |
| 92 quam res in esse productae sunt, ut ex supra dictis patet. Cum enim | |
| 93 optimi sit optima producere, non convenit summae Dei bonitati quod | |
| 94 res productas ad perfectum non perducat. Ultima autem perfectio | |
| 95 uniuscuiusque est in consecutione finis. Unde ad divinam bonitatem | |
| 96 pertinet ut, sicut produxit res in esse, ita etiam eas ad finem | |
| 97 perducat. Quod est gubernare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p7"> | |
| 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; | |
| 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 | |
| 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 | |
| 101 unknown to the arrow. Wherefore, as the movement of the arrow towards a definite end | |
| 102 shows clearly that it is directed by someone with knowledge, so the unvarying course of natural things which are without knowledge, | |
| 103 shows clearly that the world is governed by some reason. | |
| 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 | |
| 105 dicendum quod aliquid movetur vel operatur propter finem | |
| 106 dupliciter. Uno modo, sicut agens seipsum in finem, ut homo et | |
| 107 aliae creaturae rationales, et talium est cognoscere rationem | |
| 108 finis, et eorum quae sunt ad finem. Aliquid autem dicitur moveri | |
| 109 vel operari propter finem, quasi ab alio actum vel directum in | |
| 110 finem, sicut sagitta movetur ad signum directa a sagittante, qui | |
| 111 cognoscit finem, non autem sagitta. Unde sicut motus sagittae ad | |
| 112 determinatum finem demonstrat aperte quod sagitta dirigitur ab | |
| 113 aliquo cognoscente; ita certus cursus naturalium rerum cognitione | |
| 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"> | |
| 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 | |
| 116 we include operation. And things need governing as to both: because even that which is stable, since it is created from nothing, | |
| 117 would return to nothingness were it not sustained by a governing hand, as will be explained later ( | |
| 118 <a href="FP_x.html#FP_Q104_A1" id="FP_Q103_A1-p8.1" shape="rect">Q[104], A[1]</a>). | |
| 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 | |
| 120 dicendum quod in omnibus rebus creatis est aliquid stabile, ad | |
| 121 minus prima materia; et aliquid ad motum pertinens, ut sub motu | |
| 122 etiam operationem comprehendamus. Et quantum ad utrumque, res | |
| 123 indiget gubernatione, quia hoc ipsum quod in rebus est stabile, in | |
| 124 nihilum decideret (quia ex nihilo est), nisi manu gubernatoris | |
| 125 servaretur, ut infra patebit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A1-p9"> | |
| 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, | |
| 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 | |
| 128 from the archer, and not from the arrow. But there is a difference, inasmuch as that which creatures receive from God is their | |
| 129 nature, while that which natural things receive from man in addition to their | |
| 130 nature is somewhat violent. Wherefore, as the violent necessity in the movement of the arrow shows the action of the archer, | |
| 131 so the natural necessity of things shows the government of Divine Providence. | |
| 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 | |
| 133 dicendum quod necessitas naturalis inhaerens rebus quae | |
| 134 determinantur ad unum, est impressio quaedam Dei dirigentis ad | |
| 135 finem, sicut necessitas qua sagitta agitur ut ad certum signum | |
| 136 tendat, est impressio sagittantis, et non sagittae. Sed in hoc | |
| 137 differt, quia id quod creaturae a Deo recipiunt, est earum natura; | |
| 138 quod autem ab homine rebus naturalibus imprimitur praeter earum | |
| 139 naturam, ad violentiam pertinet. Unde sicut necessitas violentiae | |
| 140 in motu sagittae demonstrat sagittantis directionem; ita necessitas | |
| 141 naturalis creaturarum demonstrat divinae providentiae | |
| 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"> | |
| 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 | |
| 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 | |
| 145 thing itself; thus a sick man is brought back to health, which is something good in him. Therefore the end of government of | |
| 146 things is some good not outside, but within the things themselves. | |
| 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 | |
| 148 proceditur. Videtur quod finis gubernationis mundi non sit aliquid | |
| 149 extra mundum existens. Illud enim est finis gubernationis rei, ad | |
| 150 quod res gubernata perducitur. Sed illud ad quod res aliqua | |
| 151 perducitur, est aliquod bonum in ipsa re, sicut infirmus perducitur | |
| 152 ad sanitatem, quae est aliquod bonum in ipso. Ergo finis | |
| 153 gubernationis rerum non est aliquod bonum extrinsecum, sed aliquod | |
| 154 bonum in ipsis rebus existens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p3"> | |
| 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. | |
| 156 But nothing can be produced by the whole universe outside itself; and operation exists in the agent. Therefore nothing extrinsic | |
| 157 can be the end of the government of things. | |
| 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, | |
| 159 philosophus dicit, I Ethic., quod <i>finium quidam sunt | |
| 160 operationes, quidam opera</i>, idest operata. Sed nihil extrinsecum | |
| 161 a toto universo potest esse operatum, operatio autem est in ipsis | |
| 162 operantibus. Ergo nihil extrinsecum potest esse finis gubernationis | |
| 163 rerum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p4"> | |
| 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 | |
| 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 | |
| 166 world is the peaceful order in things themselves. Therefore the end of the government of the world is not an extrinsic good. | |
| 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, | |
| 168 bonum multitudinis videtur esse ordo et pax, quae est tranquillitas | |
| 169 ordinis. Ut Augustinus dicit XIX de Civ. Dei. Sed mundus in quadam | |
| 170 rerum multitudine consistit. Ergo finis gubernationis mundi est | |
| 171 pacificus ordo, qui est in ipsis rebus. Non ergo finis | |
| 172 gubernationis rerum est quoddam bonum extrinsecum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p5"> | |
| 173 <b>On the contrary,</b> It is written ( | |
| 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 | |
| 175 all things is something extrinsic to them. | |
| 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 | |
| 177 quod dicitur Prov. XVI, <i>universa propter se operatus est | |
| 178 dominus</i>. Ipse autem est extra totum ordinem universi. Ergo | |
| 179 finis rerum est quoddam bonum extrinsecum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p6"> | |
| 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 | |
| 181 beginning. Therefore, since the beginning of all things is something outside the universe, namely, God, it is clear from what | |
| 182 has been expounded above ( | |
| 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 | |
| 184 that good has the nature | |
| 185 of an end; wherefore, a particular end of anything consists in some particular good; while the universal end of all things | |
| 186 is the Universal Good; Which is good of Itself by virtue of Its Essence, Which is the very essence of goodness; whereas a | |
| 187 particular good is good by participation. Now it is manifest that in the whole created universe there is not a good which | |
| 188 is not such by participation. Wherefore that good which is the end of the whole universe must be a good outside the universe. | |
| 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 | |
| 190 quod, cum finis respondeat principio, non potest fieri ut, | |
| 191 principio cognito, quid sit rerum finis ignoretur. Cum igitur | |
| 192 principium rerum sit aliquid extrinsecum a toto universo, scilicet | |
| 193 Deus, ut ex supra dictis patet; necesse est quod etiam finis rerum | |
| 194 sit quoddam bonum extrinsecum. Et hoc ratione apparet. Manifestum | |
| 195 est enim quod bonum habet rationem finis. Unde finis particularis | |
| 196 alicuius rei est quoddam bonum particulare, finis autem universalis | |
| 197 rerum omnium est quoddam bonum universale. Bonum autem universale | |
| 198 est quod est per se et per suam essentiam bonum, quod est ipsa | |
| 199 essentia bonitatis, bonum autem particulare est quod est | |
| 200 participative bonum. Manifestum est autem quod in tota universitate | |
| 201 creaturarum nullum est bonum quod non sit participative bonum. Unde | |
| 202 illud bonum quod est finis totius universi, oportet quod sit | |
| 203 extrinsecum a toto universo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p7"> | |
| 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 | |
| 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 | |
| 206 buyer of a field attains his end when he enters into possession. Wherefore nothing prevents something outside the universe | |
| 207 being the good to which it is directed. | |
| 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 | |
| 209 dicendum quod bonum aliquod consequimur multipliciter, uno modo, | |
| 210 sicut formam in nobis existentem, ut sanitatem aut scientiam; alio | |
| 211 modo, ut aliquid per nos operatum, sicut aedificator consequitur | |
| 212 finem faciendo domum; alio modo, sicut aliquod bonum habitum vel | |
| 213 possessum, ut ille qui emit, consequitur finem possidendo agrum. | |
| 214 Unde nihil prohibet illud ad quod perducitur universum, esse | |
| 215 quoddam bonum extrinsecum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A2-p8"> | |
| 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 | |
| 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 | |
| 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, | |
| 219 but also as possessed or acquired or even as represented, as if we were to say that | |
| 220 Hercules is the end of the statue made to represent him. Therefore we may say that some good outside the whole universe is | |
| 221 the end of the government of the universe, as something possessed and represented; for each thing tends to a participation | |
| 222 thereof, and to an assimilation thereto, as far as is possible. | |
| 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 | |
| 224 dicendum quod philosophus loquitur de finibus artium, quarum | |
| 225 quaedam habent pro finibus operationes ipsas, sicut citharistae | |
| 226 finis est citharizare; quaedam vero habent pro fine quoddam | |
| 227 operatum, sicut aedificatoris finis non est aedificare, sed domus. | |
| 228 Contingit autem aliquid extrinsecum esse finem non solum sicut | |
| 229 operatum, sed etiam sicut possessum seu habitum, vel etiam sicut | |
| 230 repraesentatum, sicut si dicamus quod Hercules est finis imaginis, | |
| 231 quae fit ad eum repraesentandum. Sic igitur potest dici quod bonum | |
| 232 extrinsecum a toto universo est finis gubernationis rerum sicut | |
| 233 habitum et repraesentatum, quia ad hoc unaquaeque res tendit, ut | |
| 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"> | |
| 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 | |
| 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 | |
| 237 Metaph. xii, Did. xi, 10. | |
| 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 | |
| 239 dicendum quod finis quidem universi est aliquod bonum in ipso | |
| 240 existens, scilicet ordo ipsius universi, hoc autem bonum non est | |
| 241 ultimus finis, sed ordinatur ad bonum extrinsecum ut ad ultimum | |
| 242 finem; sicut etiam ordo exercitus ordinatur ad ducem, ut dicitur in | |
| 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"> | |
| 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 | |
| 245 of the universe that things are not moved and do not operate uniformly, but some contingently and some of necessity in variously | |
| 246 different ways. Therefore the world is not governed by one. | |
| 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 | |
| 248 proceditur. Videtur quod mundus non gubernetur ab uno. De causa | |
| 249 enim per effectus iudicamus. Sed in gubernatione rerum apparet quod | |
| 250 res non uniformiter moventur et operantur, quaedam enim | |
| 251 contingenter, quaedam vero ex necessitate, et secundum alias | |
| 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"> | |
| 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 | |
| 254 ruler; which cannot apply to God. But created things agree not together, and act against each other; as is evident in the | |
| 255 case of contraries. Therefore the world is not governed by one. | |
| 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 | |
| 257 quae gubernantur ab uno, a se invicem non dissentiunt nisi propter | |
| 258 imperitiam aut impotentiam gubernantis, quae a Deo sunt procul. Sed | |
| 259 res creatae a se invicem dissentiunt, et contra se invicem pugnant; | |
| 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"> | |
| 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" ( | |
| 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. | |
| 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 | |
| 264 natura semper invenitur quod melius est. Sed melius est simul esse | |
| 265 duos quam unum, ut dicitur Eccle. IV. Ergo mundus non gubernatur ab | |
| 266 uno, sed a pluribus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p5"> | |
| 267 <b>On the contrary,</b> We confess our belief in one God and one Lord, according to the words of the Apostle ( | |
| 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 | |
| 269 dominion over subjects; and the name of God is taken from Providence as stated above ( | |
| 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. | |
| 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 | |
| 272 quod unum Deum et unum dominum confitemur; secundum illud apostoli | |
| 273 I ad Cor. VIII, <i>nobis est unus Deus, pater, et dominus unus</i>. | |
| 274 Quorum utrumque ad gubernationem pertinet, nam ad dominum pertinet | |
| 275 gubernatio subditorum; et Dei nomen ex providentia sumitur, ut | |
| 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"> | |
| 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 | |
| 278 is essentially good, which is the greatest good; the government of the world must be the best kind of government. Now the | |
| 279 best government is the government by one. The reason of this is that government is nothing but the directing of the things | |
| 280 governed to the end; which consists in some good. But unity belongs to the idea of goodness, | |
| 281 as Boethius proves (De Consol. iii, 11) from this, that, as all things desire good, so do they desire unity; without which | |
| 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 | |
| 283 they can; and the dissolution of a thing arises from defect therein. Therefore the intention of a ruler over a multitude is | |
| 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, | |
| 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 | |
| 286 things united. Therefore a multitude is better governed by one than by several. From this it follows that the government of | |
| 287 the world, being the best form of government, must be by one. This is expressed by the Philosopher (Metaph. xii, Did. xi, | |
| 288 10): "Things refuse to be ill governed; and multiplicity of authorities is a bad thing, therefore there should be one ruler." | |
| 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 | |
| 290 quod necesse est dicere quod mundus ab uno gubernetur. Cum enim | |
| 291 finis gubernationis mundi sit quod est essentialiter bonum, quod | |
| 292 est optimum, necesse est quod mundi gubernatio sit optima. Optima | |
| 293 autem gubernatio est quae fit per unum. Cuius ratio est, quia | |
| 294 gubernatio nihil aliud est quam directio gubernatorum ad finem, qui | |
| 295 est aliquod bonum. Unitas autem pertinet ad rationem bonitatis; ut | |
| 296 Boetius probat, in III de Consol., per hoc quod. Sicut omnia | |
| 297 desiderant bonum, ita desiderant unitatem, sine qua esse non | |
| 298 possunt. Nam unumquodque intantum est, inquantum unum est, unde | |
| 299 videmus quod res repugnant suae divisioni quantum possunt, et quod | |
| 300 dissolutio uniuscuiusque rei provenit ex defectu illius rei. Et | |
| 301 ideo id ad quod tendit intentio multitudinem gubernantis, est | |
| 302 unitas sive pax. Unitatis autem causa per se est unum. Manifestum | |
| 303 est enim quod plures multa unire et concordare non possunt, nisi | |
| 304 ipsi aliquo modo uniantur. Illud autem quod est per se unum, potest | |
| 305 convenientius et melius esse causa unitatis, quam multi uniti. Unde | |
| 306 multitudo melius gubernatur per unum quam per plures. Relinquitur | |
| 307 ergo quod gubernatio mundi, quae est optima, sit ab uno gubernante. | |
| 308 Et hoc est quod philosophus dicit in XII Metaphys., <i>entia nolunt | |
| 309 disponi male, nec bonum pluralitas principatuum, unus ergo | |
| 310 princeps</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p7"> | |
| 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 | |
| 312 of things moved, which diversity is essential to the perfection of the universe ( | |
| 313 <a href="FP_v.html#FP_Q47_A1" id="FP_Q103_A3-p7.1" shape="rect">Q[47], AA[1]</a>,2; | |
| 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. | |
| 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 | |
| 316 dicendum quod motus est actus mobilis a movente. Difformitas ergo | |
| 317 motuum est ex diversitate mobilium, quam requirit perfectio | |
| 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"> | |
| 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 | |
| 320 far as they are included in the one order of the universe. | |
| 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 | |
| 322 dicendum quod contraria, etsi dissentiant quantum ad fines | |
| 323 proximos, conveniunt tamen quantum ad finem ultimum, prout | |
| 324 concluduntur sub uno ordine universi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A3-p9"> | |
| 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 | |
| 326 possible. | |
| 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 | |
| 328 dicendum quod in particularibus bonis duo sunt meliora quam unum, | |
| 329 sed ei quod est essentialiter bonum, non potest fieri aliqua | |
| 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"> | |
| 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 | |
| 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 | |
| 333 of an army. Therefore the government of the world has but one effect. | |
| 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 | |
| 335 proceditur. Videtur quod effectus gubernationis mundi sit unus | |
| 336 tantum, et non plures. Effectus enim gubernationis esse videtur id | |
| 337 quod per gubernationem in rebus gubernatis causatur. Hoc autem est | |
| 338 unum, scilicet bonum ordinis; ut in exercitu patet. Ergo | |
| 339 gubernationis mundi est unus effectus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p3"> | |
| 340 <b>Objection 2:</b> Further, from one there naturally proceeds but one. But the world is governed by one as we have proved | |
| 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. | |
| 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 | |
| 343 uno natum est unum tantum procedere. Sed mundus gubernatur ab uno, | |
| 344 ut ostensum est. Ergo et gubernationis effectus est unus | |
| 345 tantum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p4"> | |
| 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 | |
| 347 many things governed. But these are too numerous to be counted. Therefore we cannot assign any definite number to the effects | |
| 348 of government. | |
| 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 | |
| 350 effectus gubernationis non est unus tantum propter unitatem | |
| 351 gubernantis, oportet quod multiplicetur secundum multitudinem | |
| 352 gubernatorum. Haec autem sunt nobis innumerabilia. Ergo | |
| 353 gubernationis effectus non possunt comprehendi sub aliquo certo | |
| 354 numero.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p5"> | |
| 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 | |
| 356 to providence. Therefore there are certain definite effects of the Divine government. | |
| 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 | |
| 358 quod Dionysius dicit, quod <i>deitas providentia et bonitate | |
| 359 perfecta omnia continet, et seipsa implet</i>. Gubernatio autem ad | |
| 360 providentiam pertinet. Ergo gubernationis divinae sunt aliqui | |
| 361 determinati effectus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p6"> | |
| 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. | |
| 363 Now the end of the government of the world is the essential good, to the participation and similarity of which all things | |
| 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; | |
| 365 and in this way there is but one effect, that is, assimilation to the supreme good. | |
| 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 | |
| 367 is made like to God. Thus there are, in general, two effects of the government. For the creature is assimilated to God in | |
| 368 two things; first, with regard to this, that God is good; and so the creature becomes like Him by being good; and secondly, | |
| 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 | |
| 370 be good. Wherefore there are two effects of government, the preservation of things in their goodness, and the moving of things | |
| 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 | |
| 372 number. | |
| 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 | |
| 374 quod effectus cuiuslibet actionis ex fine eius pensari potest, nam | |
| 375 per operationem efficitur ut pertingatur ad finem. Finis autem | |
| 376 gubernationis mundi est bonum essentiale, ad cuius participationem | |
| 377 et assimilationem omnia tendunt. Effectus igitur gubernationis | |
| 378 potest accipi tripliciter. Uno modo, ex parte ipsius finis, et sic | |
| 379 est unus effectus gubernationis, scilicet assimilari summo bono. | |
| 380 Alio modo potest considerari effectus gubernationis secundum ea | |
| 381 quibus ad Dei assimilationem creatura perducitur. Et sic in | |
| 382 generali sunt duo effectus gubernationis. Creatura enim assimilatur | |
| 383 Deo quantum ad duo, scilicet quantum ad id quod Deus bonus est, | |
| 384 inquantum creatura est bona; et quantum ad hoc quod Deus est aliis | |
| 385 causa bonitatis, inquantum una creatura movet aliam ad bonitatem. | |
| 386 Unde duo sunt effectus gubernationis, scilicet conservatio rerum in | |
| 387 bono, et motio earum ad bonum. Tertio modo potest considerari | |
| 388 effectus gubernationis in particulari, et sic sunt nobis | |
| 389 innumerabiles.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A4-p7"> | |
| 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 | |
| 391 things we find order among them, inasmuch as one is better than another; and one is moved by another. | |
| 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 | |
| 393 dicendum quod ordo universi includit in se et conservationem rerum | |
| 394 diversarum a Deo institutarum, et motionem earum, quia secundum | |
| 395 haec duo invenitur ordo in rebus, secundum scilicet quod una est | |
| 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 | |
| 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"> | |
| 398 <b>Objection 1:</b> It would seem that not all things are subject to the Divine government. For it is written ( | |
| 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 | |
| 400 to the learned, nor favor to the skillful, but time and chance in all." But things subject to the Divine government are not | |
| 401 ruled by chance. Therefore those things which are under the sun are not subject to the Divine | |
| 402 government. | |
| 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 | |
| 404 proceditur. Videtur quod non omnia divinae gubernationi subdantur. | |
| 405 Dicitur enim Eccle. IX, <i>vidi sub sole nec velocium esse cursum, | |
| 406 nec fortium bellum, nec sapientium panem, nec doctorum divitias, | |
| 407 nec artificum gratiam, sed tempus casumque in omnibus</i>. Quae | |
| 408 autem gubernationi alicuius subsunt, non sunt casualia. Ergo ea | |
| 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"> | |
| 410 <b>Objection 2:</b> Further, the Apostle says ( | |
| 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 | |
| 412 to the Divine government. | |
| 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, | |
| 414 apostolus, I ad Cor. IX, dicit quod <i>non est Deo cura de | |
| 415 bobus</i>. Sed unicuique est cura eorum quae gubernantur ab ipso. | |
| 416 Non ergo omnia subduntur divinae gubernationi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p4"> | |
| 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 | |
| 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. | |
| 419 Therefore all things are not subject to the Divine government. | |
| 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, | |
| 421 illud quod seipsum gubernare potest, non videtur alterius | |
| 422 gubernatione indigere. Sed creatura rationalis seipsam gubernare | |
| 423 potest, cum habeat dominium sui actus, et per se agat; et non solum | |
| 424 agatur ab alio, quod videtur esse eorum quae gubernantur. Ergo non | |
| 425 omnia subsunt divinae gubernationi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p5"> | |
| 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, | |
| 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 | |
| 428 nature." Therefore all things are subject to His government. | |
| 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 | |
| 430 quod Augustinus dicit, V de Civ. Dei, quod <i>Deus non solum caelum | |
| 431 et terram, nec solum hominem et Angelum, sed nec exigui et | |
| 432 contemptibilis animantis viscera, nec avis pennulam, nec herbae | |
| 433 flosculum, nec arboris folium, sine suarum partium convenientia | |
| 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"> | |
| 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; | |
| 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 | |
| 437 being, as proved above ( | |
| 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. | |
| 439 This can also | |
| 440 be proved from the nature of the end of government. For a man's government extends over all those things which come under | |
| 441 the end of his government. Now the end of the Divine government is the Divine goodness; as we have shown | |
| 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 | |
| 443 said above ( | |
| 444 <a href="FP_iv.html#FP_Q44_A4" id="FP_Q103_A5-p6.3" shape="rect">Q[44], A[4]</a>; | |
| 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 | |
| 446 anything to escape from the Divine government. | |
| 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 | |
| 448 human affairs, were not subject to the Divine government. These are represented as saying, "God hath abandoned the earth" | |
| 449 ( | |
| 450 <a class="scripRef" id="FP_Q103_A5-p7.1" href="./asv.html#Ezek.9.9" target="asv">Ezech. 9:9</a>). | |
| 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 | |
| 452 quod secundum eandem rationem competit Deo esse gubernatorem rerum, | |
| 453 et causam earum, quia eiusdem est rem producere, et ei perfectionem | |
| 454 dare, quod ad gubernantem pertinet. Deus autem est causa non quidem | |
| 455 particularis unius generis rerum, sed universalis totius entis, ut | |
| 456 supra ostensum est. Unde sicut nihil potest esse quod non sit a Deo | |
| 457 creatum, ita nihil potest esse quod eius gubernationi non subdatur. | |
| 458 Patet etiam hoc idem ex ratione finis. Intantum enim alicuius | |
| 459 gubernatio se extendit, inquantum se extendere potest finis | |
| 460 gubernationis. Finis autem divinae gubernationis est ipsa sua | |
| 461 bonitas, ut supra ostensum est. Unde cum nihil esse possit quod non | |
| 462 ordinetur in divinam bonitatem sicut in finem, ut ex supra dictis | |
| 463 patet; impossibile est quod aliquod entium subtrahatur gubernationi | |
| 464 divinae. Stulta igitur fuit opinio dicentium quod haec inferiora | |
| 465 corruptibilia, vel etiam singularia, aut etiam res humanae non | |
| 466 gubernantur a Deo. Ex quorum persona dicitur Ezech. IX, | |
| 467 <i>dereliquit dominus terram</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p8"> | |
| 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 | |
| 469 things we find chance: not that everything is casual which occurs in such things; but that in each one there is an element | |
| 470 of chance. And the very fact that an element of chance is found in those things proves that they are subject to government | |
| 471 of some kind. For unless corruptible things were governed by a higher being, they would | |
| 472 tend to nothing definite, especially those which possess no kind of knowledge. So nothing would happen unintentionally; which | |
| 473 constitutes the nature of chance. Wherefore to show how things happen by chance and yet according to the ordering of a higher | |
| 474 cause, he does not say absolutely that he observes chance in all things, but "time and chance," that is to say, that defects | |
| 475 may be found in these things according to some order of time. | |
| 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 | |
| 477 dicendum quod sub sole dicuntur esse ea quae secundum motum solis | |
| 478 generantur et corrumpuntur. In quibus omnibus casus invenitur; non | |
| 479 ita quod omnia quae in eis fiunt, sint casualia; sed quia in | |
| 480 quolibet eorum aliquid casuale inveniri potest. Et hoc ipsum quod | |
| 481 aliquid casuale invenitur in huiusmodi rebus, demonstrat ea | |
| 482 alicuius gubernationi esse subiecta. Nisi enim huiusmodi | |
| 483 corruptibilia ab aliquo superiori gubernarentur, nihil intenderent, | |
| 484 maxime quae non cognoscunt, et sic non eveniret in eis aliquid | |
| 485 praeter intentionem, quod facit rationem casus. Unde ad ostendendum | |
| 486 quod casualia secundum ordinem alicuius superioris causae | |
| 487 proveniunt, non dicit simpliciter quod vidit casum esse in omnibus, | |
| 488 sed dicit tempus et casum; quia scilicet secundum aliquem ordinem | |
| 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"> | |
| 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 | |
| 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 | |
| 492 an act. Consequently, various movable things must be moved variously, even as regards movement by one and the same mover. | |
| 493 Thus by the one art of the Divine governor, various things are variously governed | |
| 494 according to their variety. Some, according to their nature, act of themselves, having dominion over their actions; and these | |
| 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, | |
| 496 that they are induced by Him to do good and to fly from evil, by precepts and prohibitions, rewards and punishments. But irrational | |
| 497 creatures which do not act but are acted upon, are not thus governed by God. Hence, when the Apostle says that "God | |
| 498 hath no care for oxen," he does not wholly withdraw them from the Divine government, but only as regards the way in which | |
| 499 rational creatures are governed. | |
| 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 | |
| 501 dicendum quod gubernatio est quaedam mutatio gubernatorum a | |
| 502 gubernante. Omnis autem motus est actus mobilis a movente, ut | |
| 503 dicitur in III Physic. Omnis autem actus proportionatur ei cuius | |
| 504 est actus. Et sic oportet quod diversa mobilia diversimode | |
| 505 moveantur, etiam secundum motionem unius motoris. Sic igitur | |
| 506 secundum unam artem Dei gubernantis, res diversimode gubernantur, | |
| 507 secundum earum diversitatem. Quaedam enim secundum suam naturam | |
| 508 sunt per se agentia, tanquam habentia dominium sui actus, et ista | |
| 509 gubernantur a Deo non solum per hoc quod moventur ab ipso Deo in | |
| 510 eis interius operante, sed etiam per hoc quod ab eo inducuntur ad | |
| 511 bonum et retrahuntur a malo per praecepta et prohibitiones, praemia | |
| 512 et poenas. Hoc autem modo non gubernantur a Deo creaturae | |
| 513 irrationales, quae tantum aguntur, et non agunt. Cum ergo apostolus | |
| 514 dicit quod Deo non est cura de bobus, non totaliter subtrahit boves | |
| 515 a cura gubernationis divinae; sed solum quantum ad modum qui | |
| 516 proprie competit rationali creaturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A5-p10"> | |
| 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 | |
| 518 Divine intellect and will. Therefore above the government whereby the rational creature governs itself as master of its own | |
| 519 act, it requires to be governed by God. | |
| 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 | |
| 521 dicendum quod creatura rationalis gubernat seipsam per intellectum | |
| 522 et voluntatem, quorum utrumque indiget regi et perfici ab | |
| 523 intellectu et voluntate Dei. Et ideo supra gubernationem qua | |
| 524 creatura rationalis gubernat seipsam tanquam domina sui actus, | |
| 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"> | |
| 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 | |
| 527 opinion of Plato who divides providence into three parts. The first he ascribes to the supreme god, who watches over heavenly | |
| 528 things and all universals; the second providence he attributes to the secondary deities, who go the round of the heavens to | |
| 529 watch over generation and corruption; while he ascribes a third providence to certain | |
| 530 spirits who are guardians on earth of human actions. Therefore it seems that all things are immediately governed by God. | |
| 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 | |
| 532 proceditur. Videtur quod omnia immediate gubernentur a Deo. | |
| 533 Gregorius enim Nyssenus reprehendit opinionem Platonis, qui divisit | |
| 534 providentiam in tria, primam quidem primi Dei, qui providet rebus | |
| 535 caelestibus, et universalibus omnibus; secundam vero providentiam | |
| 536 esse dixit secundorum deorum, qui caelum circumeunt, scilicet | |
| 537 respectu eorum quae sunt in generatione et corruptione; tertiam | |
| 538 vero providentiam dixit quorundam Daemonum, qui sunt custodes circa | |
| 539 terram humanarum actionum. Ergo videtur quod omnia immediate a Deo | |
| 540 gubernentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p3"> | |
| 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 | |
| 542 God can by Himself govern all things without any intermediary cause. Therefore it seems that He governs all things immediately. | |
| 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, | |
| 544 melius est aliquid fieri per unum quam per multa, si sit possibile, | |
| 545 ut dicitur in VIII Physic. Sed Deus potest per seipsum absque | |
| 546 mediis causis omnia gubernare. Ergo videtur quod omnia immediate | |
| 547 gubernet.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p4"> | |
| 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; | |
| 549 thus an earthly king, by reason of his not being able to do everything himself, and because he cannot be everywhere at the | |
| 550 same time, requires to govern by means of ministers. Therefore God governs all things immediately. | |
| 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, | |
| 552 nihil in Deo est deficiens et imperfectum. Sed ad defectum | |
| 553 gubernatoris pertinere videtur quod mediantibus aliquibus gubernet, | |
| 554 sicut rex terrenus, quia non sufficit ad omnia agenda, nec ubique | |
| 555 est praesens in suo regno, propter hoc oportet quod habeat suae | |
| 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"> | |
| 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 | |
| 558 subtlety and power; so all bodies are ruled by the rational spirit of life; and the sinful and unfaithful spirit is ruled | |
| 559 by the good and just spirit of life; and this spirit by God Himself." | |
| 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 | |
| 561 quod Augustinus dicit, in III de Trin., <i>quemadmodum corpora | |
| 562 crassiora et inferiora per subtiliora et potentiora quodam ordine | |
| 563 reguntur; ita omnia corpora per spiritum vitae rationalem, et | |
| 564 spiritus vitae rationalis desertor atque peccator per spiritum | |
| 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"> | |
| 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 | |
| 567 of the design. As to the design of government, God governs all things immediately; whereas in its execution, He governs some | |
| 568 things by means of others. | |
| 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 | |
| 570 degree of goodness. Now the highest degree of goodness in any practical order, design or knowledge (and such is the design | |
| 571 of government) consists in knowing the individuals acted upon; as the best physician is not the one who can only give his | |
| 572 attention to general principles, but who can consider the least details; and so on in other things. Therefore we | |
| 573 must say that God has the design of the government of all things, even of the very least. | |
| 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 | |
| 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 | |
| 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 | |
| 577 of them to be causes of others in government; as a master, who not only imparts knowledge to his pupils, | |
| 578 but gives also the faculty of teaching others. | |
| 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 | |
| 580 quod in gubernatione duo sunt consideranda, scilicet ratio | |
| 581 gubernationis, quae est ipsa providentia; et executio. Quantum | |
| 582 igitur ad rationem gubernationis pertinet, Deus immediate omnia | |
| 583 gubernat, quantum autem pertinet ad executionem gubernationis, Deus | |
| 584 gubernat quaedam mediantibus aliis. Cuius ratio est quia, cum Deus | |
| 585 sit ipsa essentia bonitatis, unumquodque attribuendum est Deo | |
| 586 secundum sui optimum. Optimum autem in omni genere vel ratione vel | |
| 587 cognitione practica, qualis est ratio gubernationis, in hoc | |
| 588 consistit, quod particularia cognoscantur, in quibus est actus, | |
| 589 sicut optimus medicus est, non qui considerat sola universalia, sed | |
| 590 qui potest etiam considerare minima particularium; et idem patet in | |
| 591 ceteris. Unde oportet dicere quod Deus omnium etiam minimorum | |
| 592 particularium rationem gubernationis habeat. Sed cum per | |
| 593 gubernationem res quae gubernantur sint ad perfectionem | |
| 594 perducendae; tanto erit melior gubernatio, quanto maior perfectio a | |
| 595 gubernante rebus gubernatis communicatur. Maior autem perfectio est | |
| 596 quod aliquid in se sit bonum, et etiam sit aliis causa bonitatis, | |
| 597 quam si esset solummodo in se bonum. Et ideo sic Deus gubernat res, | |
| 598 ut quasdam aliarum in gubernando causas instituat, sicut si aliquis | |
| 599 magister discipulos suos non solum scientes faceret, sed etiam | |
| 600 aliorum doctores.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p9"> | |
| 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 | |
| 602 government; this is clear from the fact that he divided providence, which is the design of government, into three parts. | |
| 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 | |
| 604 dicendum quod opinio Platonis reprehenditur, quia etiam quantum ad | |
| 605 rationem gubernationis, posuit Deum non immediate omnia gubernare. | |
| 606 Quod patet per hoc, quod divisit in tria providentiam, quae est | |
| 607 ratio gubernationis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p10"> | |
| 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 | |
| 609 not be accomplished by one. | |
| 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 | |
| 611 dicendum quod, si solus Deus gubernaret, subtraheretur perfectio | |
| 612 causalis a rebus. Unde non totum fieret per unum, quod fit per | |
| 613 multa.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A6-p11"> | |
| 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 | |
| 615 dignity; because by the ordering of ministers the kingly power is brought into greater evidence. | |
| 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 | |
| 617 dicendum quod non solum pertinet ad imperfectionem regis terreni | |
| 618 quod executores habeat suae gubernationis, sed etiam ad regis | |
| 619 dignitatem, quia ex ordine ministrorum potestas regia praeclarior | |
| 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"> | |
| 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. | |
| 622 iii) that "God disposes all for good." Therefore, if nothing happens outside the order of the Divine government, it would | |
| 623 follow that no evil exists. | |
| 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 | |
| 625 proceditur. Videtur quod aliquid praeter ordinem divinae | |
| 626 gubernationis contingere possit. Dicit enim Boetius, in III de | |
| 627 Consol., quod <i>Deus per bonum cuncta disponit</i>. Si ergo nihil | |
| 628 in rebus contingit praeter ordinem divinae gubernationis, | |
| 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"> | |
| 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 | |
| 631 outside the order of the Divine government, it follows that there is nothing fortuitous and casual. | |
| 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, | |
| 633 nihil est casuale quod evenit secundum praeordinationem alicuius | |
| 634 gubernantis. Si igitur nihil accidit in rebus praeter ordinem | |
| 635 gubernationis divinae, sequitur quod nihil in rebus sit fortuitum | |
| 636 et casuale.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p4"> | |
| 637 <b>Objection 3:</b> Further, the order of Divine Providence is certain and unchangeable; because it is in accordance with the eternal design. | |
| 638 Therefore, if nothing happens outside the order of the Divine government, it follows that all things happen by necessity, | |
| 639 and nothing is contingent; which is false. Therefore it is possible for something to occur outside the order of the Divine | |
| 640 government. | |
| 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 | |
| 642 divinae gubernationis est certus et immutabilis, quia est secundum | |
| 643 rationem aeternam. Si igitur nihil possit contingere in rebus | |
| 644 praeter ordinem divinae gubernationis, sequitur quod omnia ex | |
| 645 necessitate eveniant, et nihil sit in rebus contingens, quod est | |
| 646 inconveniens. Potest igitur in rebus aliquid contingere praeter | |
| 647 ordinem gubernationis divinae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p5"> | |
| 648 <b>On the contrary,</b> It is written ( | |
| 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." | |
| 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 | |
| 651 quod dicitur Esther XIII, <i>domine Deus, rex omnipotens, in | |
| 652 ditione tua cuncta sunt posita, et non est qui possit resistere | |
| 653 tuae voluntati</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A7-p6"> | |
| 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 | |
| 655 cause. The reason of this is that no effect results outside the order of a particular cause, except through some other impeding | |
| 656 cause; which other cause must itself be reduced to the first universal cause; as indigestion may occur outside the order of | |
| 657 the nutritive power by some such impediment as the coarseness of the food, which | |
| 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 | |
| 659 first universal cause, not of one genus only, but of all being in general, it is impossible for anything to occur outside | |
| 660 the order of the Divine government; but from the very fact that from one point of view something seems to evade the order | |
| 661 of Divine providence considered in regard to one particular cause, it must necessarily come back to that order as regards | |
| 662 some other | |
| 663 cause. | |
| 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 | |
| 665 quod praeter ordinem alicuius particularis causae, aliquis effectus | |
| 666 evenire potest; non autem praeter ordinem causae universalis. Cuius | |
| 667 ratio est, quia praeter ordinem particularis causae nihil provenit | |
| 668 nisi ex aliqua alia causa impediente, quam quidem causam necesse | |
| 669 est reducere in primam causam universalem, sicut indigestio | |
| 670 contingit praeter ordinem virtutis nutritivae, ex aliquo | |
| 671 impedimento, puta ex grossitie cibi, quam necesse est reducere in | |
| 672 aliquam aliam causam, et sic usque ad causam primam universalem. | |
| 673 Cum igitur Deus sit prima causa universalis non unius generis | |
| 674 tantum, sed universaliter totius entis; impossibile est quod | |
| 675 aliquid contingat praeter ordinem divinae gubernationis, sed ex hoc | |
| 676 ipso quod aliquid ex una parte videtur exire ab ordine divinae | |
| 677 providentiae qui consideratur secundum aliquam particularem causam, | |
| 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"> | |
| 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 ( | |
| 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 | |
| 682 from the order of the Divine government, it would wholly cease to exist. | |
| 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 | |
| 684 dicendum quod nihil invenitur in mundo quod sit totaliter malum, | |
| 685 quia malum semper fundatur in bono, ut supra ostensum est. Et ideo | |
| 686 res aliqua dicitur mala, per hoc quod exit ab ordine alicuius | |
| 687 particularis boni. Si autem totaliter exiret ab ordine | |
| 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). | |
| 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 | |
| 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 | |
| 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 | |
| 702 possunt, non propter hoc quod aliquid fieri possit extra totum | |
| 703 ordinem gubernationis divinae. Quia hoc ipsum quod aliquid | |
| 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 | |
| 716 igitur nihil contraniteretur divinae ordinationi, nullus iuste | |
| 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. | |
| 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 | |
| 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 | |
| 729 summo huic bono vel velit vel possit obsistere. Est igitur summum | |
| 730 bonum quod regit cuncta fortiter, suaviterque disponit</i>; ut | |
| 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"> | |
| 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 | |
| 733 of all; and in particular, inasmuch as it proceeds from some particular cause which executes the order of the Divine government. | |
| 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 | |
| 735 from the fact that the order of the Divine government is wholly directed to good, and everything by its own operation and | |
| 736 effort tends to good only, "for no one acts intending evil," as Dionysius says (Div. Nom. iv): secondly from the fact that, | |
| 737 as we have said above (A[1], ad 3; A[5], ad 2), every inclination of anything, whether natural or voluntary, is | |
| 738 nothing but a kind of impression from the first mover; as the inclination of the arrow towards a fixed point is nothing but | |
| 739 an impulse received from the archer. Wherefore every agent, whether natural or free, attains to its divinely appointed end, | |
| 740 as though of its own accord. For this reason God is said "to order all things sweetly." | |
| 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 | |
| 742 quod ordo divinae providentiae dupliciter potest considerari, uno | |
| 743 modo in generali, secundum scilicet quod progreditur a causa | |
| 744 gubernativa totius; alio modo in speciali, secundum scilicet quod | |
| 745 progreditur ex aliqua causa particulari, quae est executiva divinae | |
| 746 gubernationis. Primo igitur modo, nihil contranititur ordini | |
| 747 divinae gubernationis. Quod ex duobus patet. Primo quidem, ex hoc | |
| 748 quod ordo divinae gubernationis totaliter in bonum tendit, et | |
| 749 unaquaeque res in sua operatione et conatu non tendit nisi ad | |
| 750 bonum, nullus enim respiciens ad malum operatur, ut Dionysius | |
| 751 dicit. Alio modo apparet idem ex hoc quod, sicut supra dictum est, | |
| 752 omnis inclinatio alicuius rei vel naturalis vel voluntaria, nihil | |
| 753 est aliud quam quaedam impressio a primo movente, sicut inclinatio | |
| 754 sagittae ad signum determinatum, nihil aliud est quam quaedam | |
| 755 impressio a sagittante. Unde omnia quae agunt vel naturaliter vel | |
| 756 voluntarie, quasi propria sponte perveniunt in id ad quod divinitus | |
| 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"> | |
| 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 | |
| 759 even the sinner intends the attainment of a certain good: but because they resist some particular good, which belongs to their | |
| 760 nature or state. Therefore they are justly punished by God. | |
| 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 | |
| 762 dicendum quod dicuntur aliqui vel cogitare vel loqui vel agere | |
| 763 contra Deum, non quia totaliter renitantur ordini divinae | |
| 764 gubernationis, quia etiam peccantes intendunt aliquod bonum, sed | |
| 765 quia contranituntur cuidam determinato bono, quod est eis | |
| 766 conveniens secundum suam naturam aut statum. Et ideo puniuntur | |
| 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 | |
| 768 solutio ad secundum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q103_A8-p10"> | |
| 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; | |
| 770 but not that order which depends on the universal cause of all things. | |
| 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 | |
| 772 dicendum quod ex hoc quod una res alteri contrapugnat, ostenditur | |
| 773 quod aliquid reniti potest ordini qui est ex aliqua causa | |
| 774 particulari, non autem ordini qui dependet a causa universali | |
| 775 totius.</p></div></div></div></div> | |
| 776 <div id="FP_Q104" class="div3"> | |
| 777 <h3 id="FP_Q104-p0.1">Q. 104. THE SPECIAL EFFECTS OF THE DIVINE GOVERNMENT (FOUR ARTICLES)</h3> | |
| 778 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 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> | |
| 780 </div></div><div class="lat"><p class="latin" title="I q. 104 pr."><a name="32756" shape="rect"><span class="ref">[32756] | |
| 781 Iª q. 104 pr.</span></a> Deinde considerandum est de | |
| 782 effectibus divinae gubernationis in speciali. Et circa hoc | |
| 783 quaeruntur quatuor. Primo, utrum creaturae indigeant ut | |
| 784 conserventur in esse a Deo. Secundo, utrum conserventur a Deo | |
| 785 immediate. Tertio, utrum Deus possit aliquid redigere in nihilum. | |
| 786 Quarto, utrum aliquid in nihilum redigatur.</p></div></div></div> | |
| 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"> | |
| 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 | |
| 789 being; just as that which cannot depart, does not need to be kept from departing. But some creatures by their very nature | |
| 790 cannot not-be. Therefore not all creatures need to be kept in being by God. The middle proposition is proved thus. That which | |
| 791 is included in the nature of a thing is necessarily in that thing, and its contrary cannot be | |
| 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, | |
| 793 because everything is actually in being, so far as it has form. But some creatures are subsistent forms, as we have said of | |
| 794 the angels ( | |
| 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 | |
| 796 to one form only, as above explained of heavenly bodies ( | |
| 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 | |
| 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 | |
| 799 it is not in potentiality to any other form. | |
| 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 | |
| 801 proceditur. Videtur quod creaturae non indigeant ut a Deo | |
| 802 conserventur in esse. Quod enim non potest non esse, non indiget ut | |
| 803 conservetur in esse, sicut quod non potest abscedere, non indiget | |
| 804 ut conservetur ne abscedat. Sed quaedam creaturae sunt quae | |
| 805 secundum sui naturam non possunt non esse. Ergo non omnes creaturae | |
| 806 indigent ut a Deo conserventur in esse. Probatio mediae. Quod per | |
| 807 se inest alicui, necesse est ei inesse, et oppositum eius | |
| 808 impossibile est ei inesse, sicut necessarium est binarium esse | |
| 809 parem, et impossibile est eum esse imparem. Esse autem per se | |
| 810 consequitur ad formam, quia unumquodque secundum hoc est ens actu, | |
| 811 quod habet formam. Quaedam autem creaturae sunt, quae sunt formae | |
| 812 quaedam subsistentes, sicut de Angelis dictum est; et sic per se | |
| 813 inest eis esse. Et eadem ratio est de illis quorum materia non est | |
| 814 in potentia nisi ad unam formam, sicut supra dictum est de | |
| 815 corporibus caelestibus. Huiusmodi ergo creaturae secundum suam | |
| 816 naturam ex necessitate sunt, et non possunt non esse, potentia enim | |
| 817 ad non esse non potest fundari neque in forma, quam per se sequitur | |
| 818 esse; neque in materia existente sub forma quam non potest | |
| 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"> | |
| 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 | |
| 821 to be preserved in being; thus the house continues to stand after the builder has ceased to build; and water remains hot for | |
| 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 | |
| 823 has ceased to create it. | |
| 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 | |
| 825 est potentior quolibet creato agente. Sed aliquod creatum agens | |
| 826 potest communicare suo effectui ut conservetur in esse, etiam eius | |
| 827 operatione cessante, sicut cessante actione aedificatoris, remanet | |
| 828 domus; et cessante actione ignis, remanet aqua calefacta per | |
| 829 aliquod tempus. Ergo multo magis Deus potest suae creaturae | |
| 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"> | |
| 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 | |
| 832 violent to any creature, since all creatures naturally desire to be. Therefore no creature can tend to not-being, except through | |
| 833 some active cause of corruption. Now there are creatures of such a nature that nothing can cause them to corrupt; such are | |
| 834 spiritual substances and heavenly bodies. Therefore such creatures cannot tend to | |
| 835 not-being, even if God were to withdraw His action. | |
| 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, | |
| 837 nullum violentum potest contingere absque aliqua causa agente. Sed | |
| 838 tendere ad non esse est innaturale et violentum cuilibet creaturae, | |
| 839 quia quaelibet creatura naturaliter appetit esse. Ergo nulla | |
| 840 creatura potest tendere in non esse, nisi aliquo agente ad | |
| 841 corruptionem. Sed quaedam sunt ad quorum corruptionem nihil agere | |
| 842 potest; sicut spirituales substantiae, et corpora caelestia. Ergo | |
| 843 huiusmodi creaturae non possunt tendere in non esse, etiam Dei | |
| 844 operatione cessante.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p5"> | |
| 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, | |
| 846 produces something in the effect. Therefore the preserving power of God must produce something in the creature. But this is | |
| 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 | |
| 848 it add anything new to the creature; because either God would not keep the creature | |
| 849 in being continually, or He would be continually adding something new to the creature; either of which is unreasonable. Therefore | |
| 850 creatures are not kept in being by God. | |
| 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 | |
| 852 Deus conservat res in esse, hoc erit per aliquam actionem. Per | |
| 853 quamlibet autem actionem agentis, si sit efficax, aliquid fit in | |
| 854 effectu. Oportet igitur quod per actionem Dei conservantis aliquid | |
| 855 fiat in creatura. Sed hoc non videtur. Non enim per huiusmodi | |
| 856 actionem fit ipsum esse creaturae, quia quod iam est, non fit. | |
| 857 Neque iterum aliquid aliud superadditum, quia vel non continue Deus | |
| 858 conservaret creaturam in esse, vel continue aliquid adderetur | |
| 859 creaturae, quod est inconveniens. Non igitur creaturae conservantur | |
| 860 in esse a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q104_A1-p6"> | |
| 861 <b>On the contrary,</b> It is written ( | |
| 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." | |
| 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 | |
| 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"> | |
| 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 | |
| 866 thing is preserved by another in two ways. First, indirectly, and accidentally; thus a person is said to preserve anything | |
| 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. | |
| 868 In this way God preserves some things, but not all, for there are some things of such a | |
| 869 nature that nothing can corrupt them, so that it is not necessary to keep them from corruption. Secondly, a thing is said | |
| 870 to preserve another 'per se' and directly, namely, when what is preserved depends on the preserver in such a way that it cannot | |
| 871 exist without it. In this manner all creatures need to be preserved by God. For the being of every creature depends on God, | |
| 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 | |
| 873 Divine power, as Gregory says (Moral. xvi). | |
| 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 | |
| 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 | |
| 876 and in natural beings: for the builder causes the house in its "becoming," but he is not the direct cause of its "being." | |
| 877 For it is clear that the "being" of the house is a result of its form, which consists in the putting together and | |
| 878 arrangement of the materials, and results from the natural qualities of certain things. Thus a cook dresses the food by applying | |
| 879 the natural activity of fire; thus a builder constructs a house, by making use of cement, stones, and wood which are able | |
| 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 | |
| 881 materials, just as its "becoming" depends on the action of the builder. The same principle applies to natural things. For | |
| 882 if | |
| 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; | |
| 884 but it will be the cause of the effect, in its "becoming" only. | |
| 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 | |
| 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 | |
| 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 | |
| 888 is to be the cause of "becoming," as when man begets man, and fire causes fire. Thus whenever a natural effect is | |
| 889 such that it has an aptitude to receive from its active cause an impression specifically the same as in that active cause, | |
| 890 then the "becoming" of the effect, but not its "being," depends on the agent. | |
| 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 | |
| 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 | |
| 893 the heavenly bodies cause the generation of inferior bodies which differ from them in species. Such an agent can be the cause | |
| 894 of a form as such, and not merely as existing in this matter, consequently it is not merely the cause of | |
| 895 "becoming" but also the cause of "being." | |
| 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 | |
| 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 | |
| 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 | |
| 899 action; while, on the contrary, the air does not continue to be lit up, even for a moment, when the sun ceases to | |
| 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 | |
| 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 | |
| 902 and inchoately, the heat will remain for a time only, by reason of the imperfect participation of the principle of heat. On | |
| 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 | |
| 904 principle of light. Therefore, since it has not root in the air, the light ceases with the action of the sun. | |
| 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 | |
| 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, | |
| 907 since His Essence is His existence; whereas every creature has being by participation, so that its essence is not its existence. | |
| 908 Therefore, as Augustine says (Gen. ad lit. iv, 12): "If the ruling power of God were withdrawn from His | |
| 909 creatures, their nature would at once cease, and all nature would collapse." In the same work (Gen. ad lit. viii, 12) he says: | |
| 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 | |
| 911 at once to darkness." | |
| 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 | |
| 913 quod necesse est dicere, et secundum fidem et secundum rationem, | |
| 914 quod creaturae conservantur in esse a Deo. Ad cuius evidentiam, | |
| 915 considerandum est quod aliquid conservatur ab altero dupliciter. | |
| 916 Uno modo, indirecte et per accidens, sicut ille dicitur rem | |
| 917 conservare, qui removet corrumpens; puta si aliquis puerum | |
| 918 custodiat ne cadat in ignem, dicitur eum conservare. Et sic etiam | |
| 919 Deus dicitur aliqua conservare, sed non omnia, quia quaedam sunt | |
| 920 quae non habent corrumpentia, quae necesse sit removere ad rei | |
| 921 conservationem. Alio modo dicitur aliquid rem aliquam conservare | |
| 922 per se et directe, inquantum scilicet illud quod conservatur, | |
| 923 dependet a conservante, ut sine eo esse non possit. Et hoc modo | |
| 924 omnes creaturae indigent divina conservatione. Dependet enim esse | |
| 925 cuiuslibet creaturae a Deo, ita quod nec ad momentum subsistere | |
| 926 possent, sed in nihilum redigerentur, nisi operatione divinae | |
| 927 virtutis conservarentur in esse, sicut Gregorius dicit. Et hoc sic | |
| 928 perspici potest. Omnis enim effectus dependet a sua causa, secundum | |
| 929 quod est causa eius. Sed considerandum est quod aliquod agens est | |
| 930 causa sui effectus secundum fieri tantum, et non directe secundum | |
| 931 esse eius. Quod quidem contingit et in artificialibus, et in rebus | |
| 932 naturalibus. Aedificator enim est causa domus quantum ad eius | |
| 933 fieri, non autem directe quantum ad esse eius. Manifestum est enim | |
| 934 quod esse domus consequitur formam eius, forma autem domus est | |
| 935 compositio et ordo, quae quidem forma consequitur naturalem | |
| 936 virtutem quarundam rerum. Sicut enim coquus coquit cibum adhibendo | |
| 937 aliquam virtutem naturalem activam, scilicet ignis; ita aedificator | |
| 938 facit domum adhibendo caementum, lapides et ligna, quae sunt | |
| 939 susceptiva et conservativa talis compositionis et ordinis. Unde | |
| 940 esse domus dependet ex naturis harum rerum, sicut fieri domus | |
| 941 dependet ex actione aedificatoris. Et simili ratione est | |
| 942 considerandum in rebus naturalibus. Quia si aliquod agens non est | |
| 943 causa formae inquantum huiusmodi, non erit per se causa esse quod | |
| 944 consequitur ad talem formam, sed erit causa effectus secundum fieri | |
| 945 tantum. Manifestum est autem quod, si aliqua duo sunt eiusdem | |
| 946 speciei, unum non potest esse per se causa formae alterius, | |
| 947 inquantum est talis forma, quia sic esset causa formae propriae, | |
| 948 cum sit eadem ratio utriusque. Sed potest esse causa huiusmodi | |
| 949 formae secundum quod est in materia, idest quod haec materia | |
| 950 acquirat hanc formam. Et hoc est esse causa secundum fieri; sicut | |
| 951 cum homo generat hominem, et ignis ignem. Et ideo quandocumque | |
| 952 naturalis effectus est natus impressionem agentis recipere secundum | |
| 953 eandem rationem secundum quam est in agente, tunc fieri effectus | |
| 954 dependet ab agente, non autem esse ipsius. Sed aliquando effectus | |
| 955 non est natus recipere impressionem agentis secundum eandem | |
| 956 rationem secundum quam est in agente, sicut patet in omnibus | |
| 957 agentibus quae non agunt simile secundum speciem; sicut caelestia | |
| 958 corpora sunt causa generationis inferiorum corporum dissimilium | |
| 959 secundum speciem. Et tale agens potest esse causa formae secundum | |
| 960 rationem talis formae, et non solum secundum quod acquiritur in hac | |
| 961 materia, et ideo est causa non solum fiendi, sed essendi. Sicut | |
| 962 igitur fieri rei non potest remanere, cessante actione agentis quod | |
| 963 est causa effectus secundum fieri; ita nec esse rei potest | |
| 964 remanere, cessante actione agentis quod est causa effectus non | |
| 965 solum secundum fieri, sed etiam secundum esse. Et haec est ratio | |
| 966 quare aqua calefacta retinet calorem, cessante actione ignis; non | |
| 967 autem remanet aer illuminatus, nec ad momentum, cessante actione | |
| 968 solis. Quia scilicet materia aquae susceptiva est caloris ignis | |
| 969 secundum eandem rationem qua est in igne, unde si perfecte | |
| 970 perducatur ad formam ignis, retinebit calorem semper; si autem | |
| 971 imperfecte participet aliquid de forma ignis secundum quandam | |
| 972 inchoationem, calor non semper remanebit, sed ad tempus, propter | |
| 973 debilem participationem principii caloris. Aer autem nullo modo | |
| 974 natus est recipere lumen secundum eandem rationem secundum quam est | |
| 975 in sole, ut scilicet recipiat formam solis, quae est principium | |
| 976 luminis, et ideo, quia non habet radicem in aere, statim cessat | |
| 977 lumen, cessante actione solis. Sic autem se habet omnis creatura ad | |
| 978 Deum, sicut aer ad solem illuminantem. Sicut enim sol est lucens | |
| 979 per suam naturam, aer autem fit luminosus participando lumen a | |
| 980 sole, non tamen participando naturam solis; ita solus Deus est ens | |
| 981 per essentiam suam, quia eius essentia est suum esse; omnis autem | |
| 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. | |
| 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 | |
| 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 | |
| 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; | |
| 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 | |
| 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 | |
| 1172 produxisse in esse, secundum illud Psalmi, <i>omnia quaecumque | |
| 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 | |
| 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; | |
| 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. | |
| 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 | |
| 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 | |
| 1570 from Him by other intellects in order that these may actually understand; so also are they derived by creatures that they | |
| 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 | |
| 1573 species in existence. | |
| 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 | |
| 1576 quae est principium motus; ita dicitur movere intellectum, quod | |
| 1577 causat formam quae est principium intellectualis operationis, quae | |
| 1578 dicitur motus intellectus. Operationis autem intellectus est duplex | |
| 1579 principium in intelligente, unum scilicet quod est ipsa virtus | |
| 1580 intellectualis, quod quidem principium est etiam in intelligente in | |
| 1581 potentia; aliud autem est principium intelligendi in actu, scilicet | |
| 1582 similitudo rei intellectae in intelligente. Dicitur ergo aliquid | |
| 1583 movere intellectum, sive det intelligenti virtutem ad | |
| 1584 intelligendum, sive imprimat ei similitudinem rei intellectae. | |
| 1585 Utroque autem modo Deus movet intellectum creatum. Ipse enim est | |
| 1586 primum ens immateriale. Et quia intellectualitas consequitur | |
| 1587 immaterialitatem, sequitur quod ipse sit primum intelligens. Unde | |
| 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 | |
| 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 | |
| 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 | |
| 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"> | |
| 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. | |
| 1629 Omne enim quod movetur ab extrinseco, cogitur. Sed voluntas non | |
| 1630 potest cogi. Ergo non movetur ab aliquo extrinseco. Et ita non | |
| 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 | |
| 1636 sequeretur, si voluntatem moveret, nam voluntarie moveri est ex se | |
| 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: | |
| 1743 and this would imply lack of power in the Creator: for it is due to the power of the cause, | |
| 1744 that it bestows active power on its effect. Secondly, because the active powers which are seen to exist in things, would be | |
| 1745 bestowed on things to no purpose, if these wrought nothing through them. Indeed, all things created would seem, in a way, | |
| 1746 to be purposeless, if they lacked an operation proper to them; since the purpose of everything is its operation. For the less | |
| 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 | |
| 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. | |
| 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, | |
| 1751 but is the subject that receives the effect of action. On the other hand, the end, the agent, and the form are principles | |
| 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; | |
| 1753 the third is the form of that which the agent applies to action (although the agent also acts through its own | |
| 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. | |
| 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 | |
| 1757 the sake of some good, real or apparent; and nothing is good either really or apparently, except in as far as it participates | |
| 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 | |
| 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 | |
| 1761 the cause of action in every agent. Thirdly, we must observe that God not only moves things to operated, as it were applying | |
| 1762 their forms and powers to operation, just as the workman applies the axe to cut, who nevertheless at times does not give the | |
| 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 | |
| 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 | |
| 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 | |
| 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 | |
| 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." | |
| 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 | |
| 1774 quod Deum operari in quolibet operante aliqui sic intellexerunt, | |
| 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 | |
| 1778 impossibile. Primo quidem, quia sic subtraheretur ordo causae et | |
| 1779 causati a rebus creatis. Quod pertinet ad impotentiam creantis, ex | |
| 1780 virtute enim agentis est, quod suo effectui det virtutem agendi. | |
| 1781 Secundo, quia virtutes operativae quae in rebus inveniuntur, | |
| 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 | |
| 1788 sic operatio est finis rei creatae. Sic igitur intelligendum est | |
| 1789 Deum operari in rebus, quod tamen ipsae res propriam habeant | |
| 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. | |
| 1793 Finis vero et agens et forma se habent ut actionis principium, sed | |
| 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 | |
| 1797 suam agat); ut patet in artificialibus. Artifex enim movetur ad | |
| 1798 agendum a fine, qui est ipsum operatum, puta arca vel lectus; et | |
| 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 | |
| 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"> | |
| 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"> | |
| 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 | |
| 2176 which he conceives universally, so that it can be grasped by the inferior angel; and thus he proposes it to his knowledge. | |
| 2177 Thus it is with us that the teacher, in order to adapt himself to others, divides into many points the knowledge which he | |
| 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 | |
| 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 | |
| 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 | |
| 2228 alium. De hac enim doctrina propheta loquitur, unde dicit <i>non | |
| 2229 docebit vir fratrem suum, dicens, cognosce dominum. Omnes enim | |
| 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 | |
| 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 | |
| 2266 inducta. Sed purgatio et perfectio videntur pertinere ad | |
| 2267 voluntatem, nam purgatio videtur esse a sordibus culpae, quae | |
| 2268 pertinet ad voluntatem; perfectio autem videtur esse per | |
| 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 | |
| 2273 angel's will. | |
| 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 | |
| 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 | |
| 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 | |
| 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 | |
| 2302 goodness. And thus he can incline the will to the love of the creature or of God, by way of persuasion. | |
| 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: | |
| 2305 just as that agent alone can change the natural inclination, which can give the power to which follows that natural inclination. | |
| 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 | |
| 2311 parte quidem obiecti, movet voluntatem et ipsum bonum quod est | |
| 2312 voluntatis obiectum, sicut appetibile movet appetitum; et ille qui | |
| 2313 demonstrat obiectum, puta qui demonstrat aliquid esse bonum. Sed | |
| 2314 sicut supra dictum est, alia quidem bona aliqualiter inclinant | |
| 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 | |
| 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. | |
| 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. | |
| 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 | |
| 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 | |
| 3695 "Thrones" as the last; in the middle hierarchy he places the "Dominations," as the first, the "Virtues" in the middle, the | |
| 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 | |
| 3698 quod Dionysius ponit, in prima quidem hierarchia. Seraphim ut | |
| 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 | |
| 3702 ultimos.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FP_Q108_A6-p7"> | |
| 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 | |
| 3704 regards all except the "Principalities" and "Virtues." For Dionysius places the "Virtues" beneath the "Dominations," and above | |
| 3705 the "Powers"; the "Principalities" beneath the "Powers" and above the "Archangels." Gregory, however, places the "Principalities" | |
| 3706 between the "Dominations" and the "Powers"; and the "Virtues" between the "Powers" | |
| 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 | |
| 3709 heavenly places above all Principality and Power, and Virtue, and Dominion." Here he places "Virtues" between "Powers" and | |
| 3710 "Dominations," according to the placing of Dionysius. Writing however to the Colossians (1:16), numbering the same | |
| 3711 orders from the highest, he says: "Whether Thrones, or Dominations, or Principalities, or Powers, all things were created | |
| 3712 by Him and in Him." Here he places the "Principalities" between "Dominations" and "Powers," as does also Gregory. | |
| 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 | |
| 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 | |
| 3715 their application to particular effects. And because God is the end not only of the angelic ministrations, but also of the | |
| 3716 whole creation, it belongs to the first hierarchy to consider the end; to the middle one belongs the | |
| 3717 universal disposition of what is to be done; and to the last belongs the application of this disposition to the effect, which | |
| 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 | |
| 3719 the properties of the orders as derived from their names, places in the first hierarchy those orders the names of which are | |
| 3720 taken from their relation to God, the "Seraphim," "Cherubim," and "Thrones"; and he places in the middle hierarchy | |
| 3721 those orders whose names denote a certain kind of common government or disposition---the "Dominations," "Virtues," and "Powers"; | |
| 3722 and he places in the third hierarchy the orders whose names denote the execution of the work, the "Principalities," "Angels," | |
| 3723 and "Archangels." | |
| 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 | |
| 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 | |
| 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, | |
| 3727 Did. xi, 10); so a somewhat similar order may be seen in human affairs. For there are some who enjoy the | |
| 3728 dignity of being able with familiarity to approach the king or leader; others in addition are privileged to know his secrets; | |
| 3729 and others above these ever abide with him, in a close union. According to this similitude, we can understand the disposition | |
| 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, | |
| 3731 in the sense of knowing immediately the types of things in Himself; and this is proper to the whole of the first | |
| 3732 hierarchy. The "Cherubim" know the Divine secrets supereminently; and the "Seraphim" excel in what is the supreme excellence | |
| 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"; | |
| 3734 as, from what is common to all the heavenly spirits together, they are all called "Angels." | |
| 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 | |
| 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 | |
| 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 | |
| 3738 belongs to the "Powers." | |
| 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 | |
| 3740 are beginners and leaders; as in singing, the precentors; and in war, generals and officers; this belongs to the "Principalities." | |
| 3741 There are others who simply execute what is to be done; and these are the "Angels." Others hold a middle place; and these | |
| 3742 are the "Archangels," as above explained. | |
| 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 | |
| 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, | |
| 3745 which terminates in the Holy Ghost, Who is Love proceeding, with Whom the highest order of the first hierarchy has affinity, | |
| 3746 denominated as it is from the fire of love. The lowest order of the first hierarchy is that of the "Thrones," | |
| 3747 who in their own order are akin to the "Dominations"; for the "Thrones," according to Gregory (Hom. xxiv in Ev.), are so called | |
| 3748 "because through them God accomplishes His judgments," since they are enlightened by Him in a manner adapted to the immediate | |
| 3749 enlightening of the second hierarchy, to which belongs the disposition of the Divine ministrations. The order of the "Powers" | |
| 3750 is akin to the order of the "Principalities"; for as it belongs to the "Powers" to impose order on those subject to | |
| 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; | |
| 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 | |
| 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>). | |
| 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 | |
| 3758 in which the Divine ministrations are effected. Still, as Augustine says (De Trin. iii), "bodies are ruled in a certain order; | |
| 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 | |
| 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 | |
| 3766 quod gradus angelicorum ordinum assignant et Gregorius et | |
| 3767 Dionysius, quantum ad alia quidem convenienter, sed quantum ad | |
| 3768 principatus et virtutes differenter. Nam Dionysius collocat | |
| 3769 virtutes sub dominationibus et supra potestates, principatus autem | |
| 3770 sub potestatibus et supra Archangelos, Gregorius autem ponit | |
| 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 | |
| 3780 principatus, sive potestates, omnia per ipsum et in ipso creata | |
| 3781 sunt, ubi principatus ponit medios inter dominationes et | |
| 3782 potestates, secundum assignationem Gregorii. Primo igitur videamus | |
| 3783 rationem assignationis Dionysii. In qua considerandum est quod, | |
| 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 | |
| 3789 mediam vero dispositio universalis de agendis; ad ultimam autem | |
| 3790 applicatio dispositionis ad effectum, quae est operis executio; | |
| 3791 haec enim tria manifestum est in qualibet operatione inveniri. Et | |
| 3792 ideo Dionysius, ex nominibus ordinum proprietates illorum | |
| 3793 considerans, illos ordines in prima hierarchia posuit, quorum | |
| 3794 nomina imponuntur per respectum ad Deum, scilicet Seraphim et | |
| 3795 Cherubim et thronos. Illos vero ordines posuit in media hierarchia, | |
| 3796 quorum nomina designant communem quandam gubernationem sive | |
| 3797 dispositionem, scilicet dominationes, virtutes et potestates. Illos | |
| 3798 vero ordines posuit in tertia hierarchia, quorum nomina designant | |
| 3799 operis executionem, scilicet principatus, Angelos et Archangelos. | |
| 3800 In respectu autem ad finem, tria considerari possunt, nam primo, | |
| 3801 aliquis considerat finem; secundo vero, perfectam finis cognitionem | |
| 3802 accipit; tertio vero, intentionem suam in ipso defigit; quorum | |
| 3803 secundum ex additione se habet ad primum, et tertium ad utrumque. | |
| 3804 Et quia Deus est finis creaturarum sicut dux est finis exercitus, | |
| 3805 ut dicitur in XII Metaphys., potest aliquid simile huius ordinis | |
| 3806 considerari in rebus humanis, nam quidam sunt qui hoc habent | |
| 3807 dignitatis, ut per seipsos familiariter accedere possunt ad regem | |
| 3808 vel ducem; quidam vero super hoc habent, ut etiam secreta eius | |
| 3809 cognoscant; alii vero insuper circa ipsum semper inhaerent, quasi | |
| 3810 ei coniuncti. Et secundum hanc similitudinem accipere possumus | |
| 3811 dispositionem ordinum primae hierarchiae. Nam throni elevantur ad | |
| 3812 hoc, quod Deum familiariter in seipsis recipiant, secundum quod | |
| 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 | |
| 3816 omnium supremum, scilicet Deo ipsi uniri. Ut sic ab eo quod est | |
| 3817 commune toti hierarchiae, denominetur ordo thronorum; sicut ab eo | |
| 3818 quod est commune omnibus caelestibus spiritibus, denominatur ordo | |
| 3819 Angelorum. Ad gubernationis autem rationem tria pertinent. Quorum | |
| 3820 primum est definitio eorum quae agenda sunt, quod est proprium | |
| 3821 dominationum. Secundum autem est praebere facultatem ad implendum, | |
| 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 | |
| 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. | |
| 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 | |
| 3948 they themselves be corrupted. The difference of glory will also ever | |
| 3949 remain in them according to the difference of preceding merit. As to the execution of the angelic offices, it will to a certain | |
| 3950 degree remain after the Day of Judgment, and to a certain degree will cease. It will cease accordingly as their offices are | |
| 3951 directed towards leading others to their end; but it will remain, accordingly as it agrees with the attainment of the end. | |
| 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. | |
| 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 | |
| 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 | |
| 3981 regards the keeping of the knowledge acquired. A proof of this is that when anyone forgets any of the preceding middle terms | |
| 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 | |
| 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 | |
| 3990 nobis. Inveniuntur autem in nobis multae intelligibiles actiones | |
| 3991 quae sunt ordinatae secundum ordinem causae et causati; sicut cum | |
| 3992 per multa media gradatim in unam conclusionem devenimus. Manifestum | |
| 3993 est autem quod cognitio conclusionis dependet ex omnibus mediis | |
| 3994 praecedentibus, non solum quantum ad novam acquisitionem scientiae, | |
| 3995 sed etiam quantum ad scientiae conservationem. Cuius signum est | |
| 3996 quod, si quis oblivisceretur aliquod praecedentium mediorum, | |
| 3997 opinionem quidem vel fidem de conclusione posset habere, sed non | |
| 3998 scientiam, ordine causarum ignorato. Sic igitur, cum inferiores | |
| 3999 Angeli rationes divinorum operum cognoscant per lumen superiorum | |
| 4000 Angelorum, dependet eorum cognitio ex lumine superiorum, non solum | |
| 4001 quantum ad novam acquisitionem scientiae, sed etiam quantum ad | |
| 4002 cognitionis conservationem. Licet ergo post iudicium non proficiant | |
| 4003 inferiores Angeli in cognitione aliquarum rerum, non tamen propter | |
| 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. | |
| 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 | |
| 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 | |
| 4014 hierarchy are never transferred into the middle, or the first. Therefore neither are men transferred to the angelic orders. | |
| 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 | |
| 4018 hierarchiarum caelestium, sicut infima sub media, et media sub | |
| 4019 prima. Sed Angeli infimae hierarchiae nunquam transferentur in | |
| 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. | |
| 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 | |
| 4053 of | |
| 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 | |
| 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 | |
| 4068 possunt tantam gloriam, ut Angelis aequentur secundum singulos | |
| 4069 Angelorum gradus. Quod est homines ad ordines Angelorum assumi. | |
| 4070 Quidam tamen dicunt quod ad ordines Angelorum non assumuntur omnes | |
| 4071 qui salvantur, sed soli virgines vel perfecti; alii vero suum | |
| 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 | |
| 4082 dicendum quod gratia Angelis datur secundum proportionem | |
| 4083 naturalium; non autem sic est de hominibus, ut supra dictum est. Et | |
| 4084 ideo sicut inferiores Angeli non possunt transferri ad naturalem | |
| 4085 gradum superiorum, ita nec ad gratuitum. Homines vero possunt ad | |
| 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 | |
| 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, | |
| 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 | |
| 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. | |
| 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> | |
| 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] | |
| 6353 Iª q. 114 pr.</span></a> Deinde considerandum est de | |
| 6354 impugnatione Daemonum. Et circa hoc quaeruntur quinque. Primo, | |
| 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"> | |
| 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 | |
| 6362 God: for the demons' intention is the loss of souls; whereas God's is the salvation of souls. Therefore demons are not deputed | |
| 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 | |
| 6365 proceditur. Videtur quod homines non impugnentur a Daemonibus. | |
| 6366 Angeli enim deputantur ad hominum custodiam, missi a Deo. Sed | |
| 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 | |
| 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"> | |
| 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 | |
| 8742 the begetter: this, they say, lasts as long as the individual does. By flesh belonging to the matter these understand what | |
| 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 | |
| 8744 mind of Aristotle. For he says there, that "just as in things which have their | |
| 8745 species in matter"---for instance, wood or stone---"so in flesh, there is something belonging to the species, and something | |
| 8746 belonging to matter." Now it is clear that this distinction has no place in inanimate things, which are not generated seminally, | |
| 8747 or nourished. Again, since what is generated from food is united to, by mixing with, the body so nourished, just as water | |
| 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, | |
| 8749 cannot be different natures, since they are already made one by being mixed together. Therefore there is no reason for saying | |
| 8750 that one is destroyed by natural heat, while the other remains. | |
| 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 | |
| 8752 considered from different points of view. For if we consider the flesh according to the species, that is, according to that | |
| 8753 which is formed therein, thus it remains always: because the nature of flesh always remains together with its natural disposition. | |
| 8754 But if we consider flesh according to matter, then it does not remain, but is gradually destroyed and | |
| 8755 renewed: thus in the fire of a furnace, the form of fire remains, but the matter is gradually consumed, and other matter is | |
| 8756 substituted in its place. | |
| 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 | |
| 8758 dicendum quod aliqui per carnem secundum speciem intellexerunt id | |
| 8759 quod primo accipit speciem humanam, quod sumitur a generante, et | |
| 8760 hoc dicunt semper manere, quousque individuum durat. Carnem vero | |
| 8761 secundum materiam dicunt esse quae generatur ex alimento, et hanc | |
| 8762 dicunt non semper permanere, sed quod sicut advenit, ita abscedit. | |
| 8763 Sed hoc est contra intentionem Aristotelis. Dicit enim ibi quod, | |
| 8764 sicut in unoquoque habentium speciem in materia, puta in ligno et | |
| 8765 lapide, <i>ita et in carne hoc est secundum speciem, et illud | |
| 8766 secundum materiam</i>. Manifestum est autem quod praedicta | |
| 8767 distinctio locum non habet in rebus inanimatis, quae non generantur | |
| 8768 ex semine, nec nutriuntur. Et iterum, cum id quod ex alimento | |
| 8769 generatur, adiungatur corpori nutrito per modum mixtionis, sicut | |
| 8770 aqua miscetur vino, ut ponit exemplum ibidem philosophus; non | |
| 8771 potest alia esse natura eius quod advenit, et eius cui advenit, cum | |
| 8772 iam sit factum unum per veram mixtionem. Unde nulla ratio est quod | |
| 8773 unum consumatur per calorem naturalem, et alterum maneat. Et ideo | |
| 8774 aliter dicendum est, quod haec distinctio philosophi non est | |
| 8775 secundum diversas carnes, sed est eiusdem carnis secundum diversam | |
| 8776 considerationem. Si enim consideretur caro secundum speciem, idest | |
| 8777 secundum id quod est formale in ipsa, sic semper manet, quia semper | |
| 8778 manet natura carnis, et dispositio naturalis ipsius. Sed si | |
| 8779 consideretur caro secundum materiam, sic non manet, sed paulatim | |
| 8780 consumitur et restauratur, sicut patet in igne fornacis, cuius | |
| 8781 forma manet, sed materia paulatim consumitur, et alia in locum eius | |
| 8782 substituitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p17"> | |
| 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 | |
| 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 | |
| 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 | |
| 8786 of the species remains in its root, which is not destroyed. | |
| 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 | |
| 8788 dicendum quod ad humidum radicale intelligitur pertinere totum id | |
| 8789 in quo fundatur virtus speciei. Quod si subtrahatur, restitui non | |
| 8790 potest, sicut si amputetur manus aut pes, vel aliquid huiusmodi. | |
| 8791 Sed humidum nutrimentale est quod nondum pervenit ad suscipiendum | |
| 8792 perfecte naturam speciei, sed est in via ad hoc; sicut est sanguis, | |
| 8793 et alia huiusmodi. Unde si talia subtrahantur, remanet adhuc virtus | |
| 8794 speciei in radice, quae non tollitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p18"> | |
| 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 | |
| 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. | |
| 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; | |
| 8798 and then begins decline. In fine, when this virtue fails altogether, | |
| 8799 the animal dies. Thus the virtue of wine that transforms the water added to it, is weakened by further additions of water, | |
| 8800 so as to become at length watery, as the Philosopher says by way of example (De Gener. i, 5). | |
| 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 | |
| 8802 dicendum quod omnis virtus in corpore passibili per continuam | |
| 8803 actionem debilitatur, quia huiusmodi agentia etiam patiuntur. Et | |
| 8804 ideo virtus conversiva in principio quidem tam fortis est, ut | |
| 8805 possit convertere non solum quod sufficit ad restaurationem | |
| 8806 deperditi, sed etiam ad augmentum. Postea vero non potest | |
| 8807 convertere nisi quantum sufficit ad restaurationem deperditi, et | |
| 8808 tunc cessat augmentum. Demum nec hoc potest, et tunc fit diminutio. | |
| 8809 Deinde, deficiente huiusmodi virtute totaliter, animal moritur. | |
| 8810 Sicut virtus vini convertentis aquam admixtam, paulatim per | |
| 8811 admixtionem aquae debilitatur, ut tandem totum fiat aquosum, ut | |
| 8812 philosophus exemplificat in I de Generat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q119_A1-p19"> | |
| 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 | |
| 8814 generated anew: but when matter is transformed into a fire already existing, then fire is said to be fed. Wherefore if the | |
| 8815 entire matter together loses the form of fire, and another matter transformed into fire, there will be another distinct fire. | |
| 8816 But if, while one piece of wood is burning, other wood is laid on, and so on until | |
| 8817 the first piece is entirely consumed, the same identical fire will remain all the time: because that which is added passes | |
| 8818 into what pre-existed. It is the same with living bodies, in which by means of nourishment that is renewed which was consumed | |
| 8819 by natural heat. | |
| 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 | |
| 8821 dicendum quod, sicut philosophus dicit in I de Generat. quando | |
| 8822 aliqua materia per se convertitur in ignem, tunc dicitur ignis de | |
| 8823 novo generari, quando vero aliqua materia convertitur in ignem | |
| 8824 praeexistentem, dicitur ignis nutriri. Unde si tota materia simul | |
| 8825 amittat speciem ignis, et alia materia convertatur in ignem, erit | |
| 8826 alius ignis numero. Si vero, paulatim combusto uno ligno, aliud | |
| 8827 substituatur, et sic deinceps quousque omnia prima consumantur, | |
| 8828 semper remanet idem ignis numero, quia semper quod additur, transit | |
| 8829 in praeexistens. Et similiter est intelligendum in corporibus | |
| 8830 viventibus, in quibus ex nutrimento restauratur id quod per calorem | |
| 8831 naturalem consumitur.</p></div></div></div></div> | |
| 8832 | |
| 8833 | |
| 8834 ` | |
| 8835 </div> | |
| 8836 </body> | |
| 8837 </html> |
