THE "SUMMA THEOLOGICA"

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O. s8. _,rr. 3 THE " SUMMA THEOLOGICA " 234 of immaterial substances cannot be perfectly known through such act, nor through any other material thing, because there is no proportion between the latter and the power of the former. Reply Obj. 4. Created immaterial substances are not in the same natural genus as material substance.s, for they do not agree in power or in matter; but they belong to the same logical genus, because even immaterial substances are in the predicament of substance, as their essence is distinct from their existence. But God has no connection with material things, as regards either natural genus or logical genus; because God is in no genus, as stated above (Q. III., A. 5). Hence through the likeness derived from material things we can know something positive concerning the angels, according to some common notion, though not according to the specific nature; whereas we cannot acquire any such knowledge at all about God. THIRD ARTICLE. WHETHER GOD IS THE FIRST OBJECT KNOWN BY THE HUMAN MIND ? We proceed thus to the Third Article :_ Objection I. It would seem that God is the first object known by the human mind. For that object in which all others are known, and by which we judge others, is the first thing known to us; as light is to the eye, and first principles to the intellect. But we know all things in the light of the first truth, and thereby judge of all things, as Augustine says (De Trin. xii. 2; De Vera Rel. xxxi.*). Therefore God is the first object known to us. Obj. a. Further, whatever causes a thing to be such is more so. But God is the cause of all our knowledge; for He is the true light which enlighteneth e_ery man that cometh into this _orld (Jo. i. 9). Therefore God is our first and most known object. Obj. 3- Further, what is first known in the image is the * Con/ess. xii. =5.
235 HOW THE SOUL KNOWS Q. 88. At_,.3 exemplar to which it is made. But in our mind is the image of God, as Augustine says (De Trin. xii. 4, 7). Therefore God is the first object known to our mind. On the contrary, No man hath seen God at any time (Jo. i. x8). I answer that, Since the human intellect in the present state of life cannot understand even immaterial created substances (A. x), much less can it understand the essence of the uncreated substance. Hence it must be said simply that God is not the first object of our knowledge. Rather do we know God through creatures, according to the Apostle (Rom. i. 2o), the invisible things of God are clearly seen, being understood by the things that are made : while the first object of our knowledge in this life is the quiddity of a material thing, which is the proper object of our intellect, as appears above in many passages (Q. LXXXIV., A. 7; Q- LXXXV., A. 8; Q. LXXXVII., A. 2, ad 2). Reply Ob]. _. We see and judge of all things in the light of the first truth, forasmuch as the light itself of our mind, whether natural or gratuitous, is nothing else than the impression of the first truth upon it, as stated above, (Q. XII., A. 2). Hence, as the light itself of our intellect is not the object it understands, but themedium whereby it understands, much less can it be said that God is the first object known by our intellect. Reply Obi. 2. The axiom, Whatever causes a thing to be such is more so, must be understood of things belonging to one and the same order, as explained above (Q. LXXXVII., A. 2, ad 3). Other things than God are known because of God; not as if He were the first known object, but because He is the first cause of our faculty of knowledge. Reply Obi. 3. If there existed in our souls a perfect image of God, as the Son is the perfect image of the Father, our mind would know GOd at once. But the image in our mind is imperfect ; hence the argument does not prove.
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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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