THE "SUMMA THEOLOGICA"

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Q. 84.Am-.5 THE "SUMMA THEOLOGICA " tTO man born blind could have knowledge of colours; which is clearly untrue. We must therefore conclude that the intelligible species, by which our soul understands, are not derived from separate forms. Reply Obj. I. The intelligible species which are participated by our intellect are reduced, as to their first cause, to a first principle which is by its essence intelligible-namely, God. But they proceed from that principle by means of the sensible forms and material things, from which we gather knowledge, as Dionysius says (Div. Nora. vii.). Reply Obj. 2. Material things, as to the being which they have outside the soul, may be actually sensible, but not actually intelligible. Wherefore there is no comparison between sense and intellect. Reply Obi. 3. Our passive intellect is reduced from potentiality to act by some being in act, that is, by the active intellect, which is a power of the soul as we have said (Q. LXXIX., A. 4); and not by a separate intelligence, as proximate cause, although perchance as remote cause. FIFTH ARTICLE. WHETHER THE INTELLECTUAL SOUL KNOWS MATERIAL THINGS IN THE ETERNAL TYPES We proceed th=s to the Fifth Article :-- Obiection I. It would seem that the intellectual soul does not know material things in the eternal types. For that in which anything is known must itself be known more and previously. But the intellectual soul of man, in the present state of life, does not know the eternal types : for it does not know God in Whom the eternal types exist, but is united to God as to the unknown, as Dionysius says (Myst. Theolog. i.). Therefore the soul does not know all in the eternal types. Obi. z. Further, it is written (Rom. i. 20) that the invisible things o/ God are clearly seen . . . by the things
iTi KNOWLEDGE OF BODIES Q. 84. A_r. 5 that are made. But among the invisible things of God are the eternal types. Therefore the eternal types are known through creatures and not the converse. Obj. 3. Further, the eternal types are nothing else but ideas, for Augustine says (QQ. LXXXIII., qu. 46) that ideas are permanent types existing in. the Divine mind. If therefore we say that the intellectual soul knows all things in the eternal types, we come back to the opinion of Plato who said that all knowledge is derived from them. On the contrary, Augustine says (Confess. xii. 25): I[ we both see that what you say is true, and if we both see that what I say is true, where do we see this, I pray? Neither do I see it in you, nor do you see it in me : but we both see it in the unchangeable truth which is above our minds. Now the unchangeable truth is contained in the eternal types. Therefore the intellectual soul knows all true things in the eternal types. I answer that, As Augustine says (De Doctr. Christ. ii. i i) : If those who are called philosophers said by chance anything that was true and consistent with our faith, we must claim it from them as /tom unjust possessors. For some of the doctrines of the heathens are spurious imitations or superstitious inventions, which we must be care[ul to avoid when we renounce the society of the heathens. Consequently whenever Augustine, who was imbued with the doctrines of the Platonists, found in their teaching anything consistent with faith, he adopted it : and those things which he found contrary to faith he amended. Now Plato held, as we have said above (A. 4), that the forms of things subsist of themselves apart from matter; and these he called ideas, by participation of which he said that our intellect knows all things : so that just as corporeal matter by participating the idea of a stone becomes a stone, so our intellect, by participating the same idea, has knowledge of a stone. But since it seems contrary to faith that forms of things should subsist of themselves outside the things themselves and apart from matter, as the Platonists held, asserting that per se life or pel" se wisdom are creative
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THE "SUMMA THEOLOGICA"
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THE "SUMMA THEOLOGICA" OF ST. THOMA
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1749 .T5 1920 v.4 LETTER FROM THE C
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CONTENTS TREATISE ON MAN QUESTION P
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