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Natural Knowledge of God in the Philosophy of Saint Thomas Aquina

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29 the dead tly to prev.nt pollution by its deoay. Tbe dog may viottmize a mouse but ne will not eat it atter he has killed it, the oat kills the mouse in order to teed upon it. Plants and animals tollow'blindly the natural appetites that direot them to the attainaent ot their own good and that ot the speoiea. .. , !he tree aotions ot man are subjeot to intelligent ohoioe, tor man has the higher taoulties ot intelleot and will. It tollon then. that in God. !!!!.!.!!. pure intzlligence, there.!! will. 2 • It mtAy be well to repeat that in attributing intelligenoe and will to God, the predication i8 toral. 1hat ii, the meaning is not that intelligenoe and will exist virtually in God inasmuoh as He oauses them to exiat in oreature.. !beae attributes are not in God aa the oak tree ia in the aoornl they belong to God in T4.rtue ot His elSenoe J beoause God is God, He is intelligent and living. Beoau.e God.!! e .. entially intelli&ent, there are intelligent oreated being'; their intelligenoe is a tinite likene •• ot God'. intelligence. Beoauae God il lite, oreature. have lite. Only that whioh !! living can oomaunioate lite to another; the dead oat grows no aoorn.. It i. beoau.e God.!!. inte1ligenoe, !!. lite, !!. goodDe •• , .!!. Being, that He oODllllUllioated intelligenoe, lite, I 24nid • ••• intel1eotual nature. haTe a lite aptitude to good a. apprehended through it. intelligible tora, 10 a. to re.t therein .nen pos.es.ed, 'and wheD not po.a •••• d to .eet to po •• e •• it. both ot whioh pertain to the will. Henoe in every intelleotua1 being there i. will, justa. in every .en.ibls being there is animal appetite. And so there must bs will in God, linoe there is intelleot in Him.

goodness or being to Hi. ettect •• 25 In the part ot the chapt.r ju.t oompl.ted, we oonsider.d God in Him­ .elt, a. He makes known the pertections at His Being through Hia oreated . ..., similitudes. We now ask our.elves if there is anything further to be pred- icated ot God by oonsidering Hi. a. the active Prinoiple ot His ext.rnal ettect.. God haa produced manitold ettecta. Do then exhau.t the power .' 30 ot God? Or can limit. be assigned to His p~r? ~e power ot God i. purely active .ince there is no potentiality in God. Beoause God is pure act, because He is First Being and the Principle of all other beings, there mu.t be power of the highest degree in God. 2S 1hil power is not to be thought ot as distinot trom His intellect or will, it is rather the act ot His intellect or at His will. 1be di.tinction between God' •. power and His knowledge is a produot of the mind; in the Divine 28St. !homa., Summa !heolegioa, I a, q. 13, art. 2, cor.1 !herefore the atoresaid name. [lite, goodnes., eto.] .ignify ~ divine substanoe, but in an imp.rfect .anDer, .ven as oreatures repre •• nt it imperteotly. So when we say God .!! good, the meaning is not, ~.!!. the oau •• ot ~oodn.ss, or God is not eTil, but the meaning is, whatever good !! attri ute ~ oreatU'r.s-;-pre-eii'its in God, and in a more excellent and higher way. Henoe it doe. not tollow that God is good, because H. cause. goodness, but'rather, on the contrary, He cause. goodness in things becau.e H. i. good; aooording to what Augustine says (De Dootr. Christ, i, 32), beoause !!!..!! good, !!!!!. - I 26 St. !homa., Summa !heologica, I a, q. 25, art. 1, oor.1 For it 1s manitest that .verything, acoording as it is in aot'and i. perteot, i. the active principle ot something ••••• ow ••• God is pur. aot, .implyand in all ways pertect •••• Whence it .ost tittingly belong. to Him to be an active principl ••••• On the other hand, the notion of active prinoiple is oon.istent with aotive power •••• It remains therefore that in God there is active power in the highest degree.

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