Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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126 ANTONIE VOS church and society and in particular only one medieval frame of mind. This hypothesis has collapsed altogether, but what about Saint Thomas? Is he perhaps steady as a solitary rock without any trace of development? Are there traces of some development to be discerned in his works over the years? The theme of a chronological development of Thomas' thought is not an independent one in Goris's investigation, but nevertheless new perspectives are offered regarding this area of research. In the seventies the problem of a Thomasian evolution was a mysterious one on which it was not easy to get a grip. Apart from the Augustinian colouring of the Scriptum no substantial development seemed to be discerned. The theory on the relationship between essentia and existence which Thomas held later on differently from his iuvenile view constituted a kind of exception to the rule of uniformity. Jan Aertsen pictured the philosophy of Thomas Aquinas as a universe of thought characterized by a unique stability. However, Goris's investigation adds glimpses of a different reality. Thomas Aquinas applies more and more the principle of the parallelism of thought and being, of knowledge and the known: The known follows the modality of our knowing - see in particular section 5.3. Now the non-existence of the future can be deduced. The temporalisation of knowledge is accompanied by the temporalisation of the proposition. Moreover, because of the temporal character of our knowledge a priori and deductive knowledge loses its degree of reasonableness if the deduction is in progress. A parallel fascinating aspect is the adaptation of the notion of scientia/notitia visionis (knowing as seeing) in Summa Theologiae I 14: The distinction between the two main kinds of divine knowledge consists of the couple scientia/notitia simplicis intelligentiae and scieniia/notitia visionis. Both kinds of knowledge are related to kinds of non-being. These two kinds of non-being are both to be elucidated in temporal terms: The scientia simplicis intelligentiae (knowledge which is knowledge as such) is knowledge of what is never the case. Never is linked up with sometimes in terms of an exclusive disjunction as always/fall and sometimes//some are in Aristotelian logic. In the same way Thomas Aquinas Connects scientia simplicis intelligentiae and scientia visionis in Summa Theologiae I 14.
ARE GOD AND HUMAN CREATURES FREE? 127 Scientia visionis is also related to what is not, but now in the sense of what is sometimes not the case. Therefore this kind of knowledge is only related both to the past which is not any longer, and to the future which is not yet. 18 Thus the remaining question is what kind of knowledge is knowing what is the case? There are three kinds of knowledge in God and they are related in a logically and semantically exclusive way flowing from the divine essence and all three are necessary. Although I was already pretty sure that Thomas disposed of a kind of formal distinction of his own, the exposition by Goris convinced me completely and so his main thesis of distinguishing between God's infallible knowledge, irresistible will and acting in time maintains itself, but there is no proof that this one divine act is not also considered to be necessary according to Thomas. Therefore, we have to deduce that God and his human creatures are also not free. However, "the task of the theologian is to understand and explain how and why our tongue and our intellect fails. (... ) God's knowledge, however, is not by way of tensed propositions. He knows temporal events in an atemporal, eternal way, but this mode of knowing remains incomprehensible to us" (305-306). The author and the reviewer heartily concur. If this is the content of the Christian solution we do not know. 19 18 Although the meta-semantic comments are correct, the characterization of God's scientia simplicis intelligentiae and scientia visionis (28-30, 80 f.f. and 273-275) is not the view expounded in Summa Theologiae I 14. God's scientia visionis is not knowledge of the present. 19 KN 269: "Voor Thomas wordt dan de grote moeilijkheid hoe duidelijk te maken dat nu niet alles noodzakelijk wordt." Compare A. Vos, "Theologie, wetenschap en alwetendheid volgens Thomas van Aquino", Jaarboek 1981. Werkgroep Thomas van Aquino, Utrecht 1981, 15-37, and idem, "Thomas' en Duns' theorie van de goddelijke alwetendheid", Jaarboek 1982. Werkgroep Thomas van Aquino, Utrecht 1982, 40-68. The 'big difficulty' is not removed, but the proposed solution is that it need not to be removed either.
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Bestuur Prof. dr. H.A.G. Braakhuis
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Redactie Dr. H.J.M. Schoot (hoofdre
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H. W.M. ten Have WIE KENT DE KRACHT
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8 H.I.M. SCHOOT cornerstone of any
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14 PIM VALKENBERG thoughts in the M
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16 PIM VALKENBERG wanted to investi
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18 PIM VALKENBERG Christian in the
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22 PIM VALKENBERG religions=", Whil
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24 PIM VALKENBERG in front of the H
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26 PIM VALKENBERG Aquinas remains b
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28 PIM VALKENBERG 2.3 The rules of
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30 PIM VALKENBERG of the subject-ma
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32 PIM VALKENBERG the Qur' än come
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36 PIM VALKENBERG arguments are of
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44 PIM VALKENBERG Finally, we meet
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46 PIM VALKENBERG Christians in Spa
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KOM EN ZIE WAAR IK WOON! Aantekenin
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DE TOEGANG TOT CHRISTUS 51 geen bet
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DE TOEGANG TOT CHRISTUS 59 c) Een d
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DE TOEGANG TOT CHRISTUS 61 SUMMARY
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64 M.A.J.M. BUIJSEN de natuurrechts
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66 M.A.J .M. BUIJSEN de eerste plaa
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Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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