THE "SUMMA THEOLOGICA"

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Q. 94. ART.2 THE " SUMMA THEOLOGICA " 3o8 unknown; such as the medium in a demonstration. God was seen without this second kind of medium, but not without the first kind. For there was no need for the first man to attain to the knowledge of God by demonstration drawn from an effect, such as we need; since he knew God simultaneously in His effects, especially in the intelligible effects, according to His capacity. Again, we must remark that the obscurity which is implied in the word enigma may be of two kinds : first, so far as every creature is something obscure when compared with the immensity of the Divine light; and thus Adam saw God in an enigma, because he saw Him in a created effect: secondly, we may take obscurity as an effect of sin, so far as man is impeded in the consideration of intelligible things by being preoccupied with sensible things ; in which sense Adam did not see God in an enigma. SECOND ARTICLE. WHETHER ADAM IN THE STATE OF INNOCENCE SAW THE ANGELS THROUGH THEIR ESSENCE_ We proceed thus to the Second Article :w Objection I. It would seem that Adam, in the state of innocence, saw the angels through their essence. For Gregory says (Dialog. iv. I) : In Paradise man was accustomed to enjoy the _oords of God; and by purity of heart and lo/tiness o/ _ision to ha_e the company of the good angels. Obj. 2. Further, the soul in the present state is impeded from the knowledge of separate substances by union with a corruptible body which is a load upon the soul, as is written Wisdom ix. I5. Wherefore the separate soul can see separate substances, as above explained (Q. LXXXIX., A. 2). But the body of the first man was not a load upon his soul; for the latter was not corruptible. Therefore he was able to see separate substances. Obj. 3. Further, _ne separate substance knows another
309 INTELLECT OF FIRST MAN Q. 94._atr. 2 separate substance, by knowing itself (De Car,sis xiii.). But the soul of the first man knew itself. Therefore it knew separate substances. On the contrary, The soul of Adam was of the same nature as ours. But our souls cannot now understand separate substances. Therefore neither could Adam's soul. I answer that, The state of the human soul may be distinguished in two ways. First, from a diversity of mode in its natural existence; and in this point the state of the separate soul is distinguished from the state of the soul joined to the body. Secondly, the state of the soul is distinguished in relation to integrity and corruption, the state of natural existence remaining the same : and thus the state of innocence is distinct from the state of man after sin. For man's soul, in the state of innocence, was adapted to perfect and govern the body; wherefore the first man is said to have been made into a living soul; that is, a soul giving life to the body,--namely animal life. But he was endowed with integrity as to this life, in that the body was entirely subject to the soul, hindering it in no way, as we have said above (A. t). Now it is clear from what has been already said (Q. LXXXIV., A. 7; Q- LXXXV., A. I; Q. LXXXIX., A. 1) that since the soul is adapted to perfect and govern the body, as regards animal life, it is fitting that it should have that mode of understanding which is by turning to phantasms. Wherefore this mode of understanding was becoming to the soul of the first man also. Now, in virtue of this mode of understanding, there are three degrees of movement in the soul, as Dionysius says (Div. Nora. iv.). The first is by the soul passing [rom exterior things to concentrate its powers on itseI[; the second is by the soul ascending so as to be associated with the united superior powers, namely the angels; the third is when the soul is led on yet further to the supreme good, that is, to God. In virtue of the first movement of the soul from exterior things to itself, the soul's knowledge is perfected. This is because the intellectual operation of the soul has a
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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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