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erfection is applied to a creature it signifies that perfection distinct in idea from other perfections as for instance by the term wise applied to man we signify some perfection distinct from a man s essence and distinct from his power and existence and from all similar things whereas when we apply to it god we do not mean to signify anything distinct from his essence or power or existence thus also this term wise applied to man in some degree circumscribes and comprehends the thing signified whereas this is not the case when it is applied to god but it leaves the thing signified as incomprehended and as exceeding the signification of the name hence it is evident that this term wise is not applied in the same way to god and to man the same rule applies to other terms hence no name is predicated univocally of god and of creatures sed nec etiam pure aequivoce ut aliqui dixerunt quia secundum hoc ex creaturis nihil posset cognosci de deo nec demonstrari sed semper incideret fallacia aequivocationis et hoc est tam contra philosophos qui multa demonstrative de deo probant quam etiam contra apostolum dicentem rom i invisibilia dei per ea quae facta sunt intellecta conspiciuntur neither on the other hand are names applied to god and creatures in a purely equivocal sense as some have said because if that were so it follows that from creatures nothing could be known or demonstrated about god at all for the reasoning would always be exposed to the fallacy of equivocation such a view is against the philosophers who proved many things about god and also against what the apostle says the invisible things of god are clearly seen being understood by the things that are made rm 1 20 therefore it must be said that these names are said of god and creatures in an analogous sense i e according to proportion dicendum est igitur quod huiusmodi nomina dicuntur de deo et creaturis secundum analogiam idest proportionem quod quidem dupliciter contingit in nominibus vel quia multa habent proportionem ad unum sicut sanum dicitur de medicina et urina inquantum utrumque habet ordinem et proportionem ad sanitatem animalis cuius hoc quidem signum est illud vero causa vel ex eo quod unum habet proportionem ad alterum sicut sanum dicitur de medicina et animali inquantum medicina est causa sanitatis quae est in animali et hoc modo aliqua dicuntur de deo et creaturis analogice et non aequivoce pure neque univoce non enim possumus nominare deum nisi ex creaturis ut supra dictum est et sic quidquid dicitur de deo et creaturis dicitur secundum quod est aliquis ordo creaturae ad deum ut ad principium et causam in qua praeexistunt excellenter omnes rerum perfectiones et iste modus communitatis medius est inter puram aequivocationem et simplicem univocationem neque enim in his quae analogice dicuntur est una ratio sicut est in univocis nec totaliter diversa sicut in aequivocis sed nomen quod sic multipliciter dicitur significat diversas proportiones ad aliquid unum sicut sanum de urina dictum significat signum sanitatis animalis de medicina vero dictum significat causam eiusdem sanitatis now names are thus used in two ways either according as many things are proportionate to one thus for example healthy predicated of medicine and urine in relation and in proportion to health of a body of which the former is the sign and the latter the cause or according as one thing is proportionate to another thus healthy is said of medicine and animal since medicine is the cause of health in the animal body and in this way some things are said of god and creatures analogically and not in a purely equivocal nor in a purely univocal sense for we can name god only from creatures article 1 thus whatever is said of god and creatures is said according to the relation of a creature to god as its principle and cause wherein all perfections of things pre exist excellently now this mode of community of idea is a mean between pure equivocation and simple univocation for in analogies the idea is not as it is in univocals one and the same yet it is not totally diverse as in equivocals but a term which is thus used in a multiple sense signifies various proportions to some one thing thus healthy applied to urine signifies the sign of animal health and applied to medicine signifies the cause of the same health to stress the point further the use of analogy is so ubiquitous that we find it throughout theology and not just in st thomas discussion of divine attributes which is perhaps the context in which philosophers use analogy the most analogy extends much further and is found in the discussion on the trinity as well one example is st thomas discussion on the son as an image of the father those three terms are analogous father son and image are being attributed to god and therefore they have different though related meanings in god from the way they are meant when attributed to creatures the first point is regarding god as cause principle in order to understand st thomas remarks on this topic we need first to make an important distinction and this distinction is not that between philosophy and theology philosophy indeed identifies god as the first cause and so does theology in doing so philosophy and theology are speaking of the relationship between god and what is outside of god ad extra but theology also delves into god s inner life what is to be found within god ad intra and within god we find processions where one person the father is the first principle of the others this procession ad intra is distinctly different from the causality of god ad extra we can properly describe god s action ad extra as causation or causality but for the reasons st thomas gives god s inner processions are best described as proceeding from a principle rather than from a cause so the take home message for beginners in theology get used to analogy in theology it s everywhere posted by don paco at april 10 2018 0 comments labels analogy aquinas dogma fundamental theology logic summa friday april 06 2018 quaeritur doesn t the necessity of baptism imply a miopic view of salvation quaeritur doesn t the necessity of baptism imply a miopic view of salvation quaeritur the dogma that there is no salvation without baptism bothers me can t god work outside our little theological box it seems miopic and close minded to think that god is bound by the sacraments that he himself instituted and it is especially arrogant for you theologians to think that your little theological boxes can contain god s infinite mercy respondeo your criticism of theology is 1 self referentially inconsistent and 2 not sufficiently aware of what catholic theology actually says regarding this matter 1 you clearly think theology does not have the full story about god and salvation and in doing so you are theologizing in fact any criticism of the very project of theology is ipso facto a theological act so you can t belittle all theology without at the same time creating your own theology therefore criticizing your own act of theologizing that is in critizicing all theology you are critizicing your own theological criticism of theology so first of all please stop and think about how your insufficiently reflected upon theology could in fact possibly be less adequate than the theology that you belittle given how little you have thought about it and compared to two thousand years of theological discussion 2 moreover you are clearly underestimating catholic theology actually the principles of our theological box are the articles of faith which were revealed to us by god himself and in that box we know there is not only sacramental baptism but also baptism of desire and baptism of blood and also that god is not bound by his sacramental economy but that he chose to institute this economy as the ordinary means of salvation for all humankind and not only that but also the very limitations of our theological knowledge and of intellectual knowledge in general are a vast topic of discussion in traditional catholic theology and all of this is either explicitly or implicitly contained in god s revelation and theologians for centuries have discucssed this theology any theology cannot help being miopic in a certain sense because while we are in via short of seeing the divine essence we cannot really understand god s truth fully but its being limited does not give us the right to belittle this sacred science which ultimately is nothing other than a humbling of human intelligence before god s gift of revealing himself to us posted by don paco at april 06 2018 0 comments labels baptism of desire de deo uno de sacramentis wednesday april 04 2018 quaeritur how are trinitarian processions compatible with divine immutability and eternity quaeritur how are trinitarian processions compatible with divine immutability and eternity quaeritur in summa theologiae ia q 27 aquinas explains in great detail what is going on inside the trinity the two internal processions the father generates the son the father and the son spirate the holy spirit all of these terms seem to imply movement emanating from coming forth a breathing out etc yet we learned earlier that god is immutable there is no movement in god as that would imply potentiality and in god there is no potential he is pure act how can movement and immutability seemingly coexist there also seems to be an ordering or succession of the divine persons god the father the first principle unbegotten god the son begotten generated from god the father god the holy spirit spirated from god the father and god the son but in god there is one divine essence not shared by the three persons but subsisting in each one and in god essence and existence are one and the same thing how can we reconcile the one essence and existence of the divine persons with their apparent succession respondeo excellent questions god is indeed immutable pure act and therefore in him there cannot be any sort of motion whatsoever it is also not quite correct to say that there is succession in god because that would imply motion rather t he divine processions are eternal processions the father eternally begets the son and the father and son eternally spirate the holy ghost the consequence is a priority and posteriority among the persons in god but not a temporal priority since the father does not exist before the son nor do they exist before the holy ghost rather there is an order among the persons with regard to their procession the father proceeds from no one he is innascible unbegotten unspirated the son proceeds from the father by way of generation and together with the father the father through him spirates the holy ghost moreover none of this brings division into the divine simplicity because these processions are all identical to the divine essence st thomas in an objection argues thus obj 2 everything which proceeds differs from that whence it proceeds but in god there is no diversity but supreme simplicity therefore in god there is no procession to this he responds ad 2 whatever proceeds by way of outward procession is necessarily distinct from the source whence it proceeds whereas whatever proceeds within by an intelligible procession is not necessarily distinct indeed the more perfectly it proceeds the more closely it is one with the source whence it proceeds for it is clear that the more a thing is understood the more closely is the intellectual conception joined and united to the intelligent agent since the intellect by the very act of understanding is made one with the object understood thus as the divine intelligence is the very supreme perfection of god question 14 article 2 the divine word is of necessity perfectly one with the source whence he proceeds without any kind of diversity st ia q 27 a 1 ob 2 ad 2 posted by don paco at april 04 2018 0 comments labels aquinas de deo trino de deo uno summa sunday april 01 2018 χριστὸς ἀνέστη christos anesti christ is risen paschal troparion byzantine liturgy χριστὸς ἀνέστη christos anesti christ is risen paschal troparion byzantine liturgy posted by don paco at april 01 2018 0 comments labels christology liturgy saturday march 31 2018 god is dead god is dead the dead christ by andrea mantegna c 1480 holy saturday is that day of the year that i cannot help but think of the deep theological irony involved in nietzsche s infamos phrase god is dead is something we faithful catholics can utter today with profound devotion our lord jesus christ the second person of the blessed trinity truly underwent human death on that day god was dead quite literally so and we commemorate that day every year on holy saturday so at least liturgically we can say today with nietzsche god is dead nietzsche of course didn t mean it that way but it is ironic that his words help us on a day like today to profess our faith and meditate on its depths you may be thinking wait god did not die it was just jesus who died the theological principle of the communicatio idiomatum the communication of idioms cf my wife s post states that the attributes of each of jesus two natures can be attributed to the person so we attribute to the person of the word whom we call god both human and divine attributes among these human attributes we include his mortality and the fact of his death it is true that the divine nature did not die the divine nature is immortal and in this sense each of the three divine persons is immortal through their divine nature but the second person the person of the word god also possesses a human nature which was mortal while on this earth and through this human nature the person of the word did truly die and this fact is what we especially remember today or maybe you re thinking jesus did not die only his body died if you are thinking along these lines you are probably thinking of the basic truth of the faith that the second person of the trinity is eternal and never ceases to be even during the three days from good friday to easter sunday and it is true that he never ceases to be in fact even the constituent parts of his human nature body and soul never ceased to be even though they were separated that is to say throughout the triduum the second person of the trinity continued his divine existence and continued to be hypostatically united not only to his human soul which descended into hell but also to his body which lay in the tomb cf summa theologiae iiia q 50 but still it is true to say that he died or that he underwent death given that death does not mean ceasing to be but rather it means the separation of soul and body he truly suffered this separation of body and soul which we call human death ultimately the underlying principle here is acta sunt suppositorum acts are done by persons supposits we do not say that my body drives my car we say i the person drive the car even if it s my through my body that i do it so christ s actions and passions may be done through his body but it is he who does them through his...
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