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Natural Knowledge of God in the Philosophy of Saint Thomas Aquina

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37<br />

<strong>of</strong> existence, (consequently, as manifold and divided).35 Obvioul1y, thi.<br />

is <strong>the</strong> only way <strong>in</strong> whioh f<strong>in</strong>ite be<strong>in</strong>gs can participate <strong>in</strong> <strong>the</strong> pure perfection<br />

<strong>of</strong> Inf<strong>in</strong>ite Be<strong>in</strong>g.<br />

That is why we have, <strong>in</strong> oreatures', multiplied<br />

representations <strong>of</strong> <strong>the</strong> unlimited perfeotion <strong>of</strong> an absolutely simple <strong>God</strong> •<br />

.<br />

.. .i,<br />

It also expla<strong>in</strong>s why man, who, <strong>in</strong> this present life, knows <strong>God</strong> only as<br />

created th<strong>in</strong>gs manifest Him, multiplies <strong>the</strong> names by which He signifies<br />

<strong>God</strong>.<br />

S<strong>in</strong>oe <strong>the</strong> pertections <strong>of</strong> creatures ar8~ifold, <strong>the</strong> concepts derived<br />

from <strong>the</strong>se perfections are correspond<strong>in</strong>gly multiplied. But <strong>God</strong>, <strong>of</strong><br />

Whom <strong>the</strong>se various ooncepts are formally predicated, possesses <strong>the</strong>se and<br />

all possible perfections simply.<br />

absolutely perfect Be<strong>in</strong>g. 36<br />

<strong>God</strong> is supremely one, He is simple and<br />

To say that pure perfections are only virtually predioated <strong>of</strong> <strong>God</strong><br />

would be to imply <strong>the</strong> denial <strong>of</strong> <strong>the</strong> very <strong>the</strong>sis we are seek<strong>in</strong>g to prove.<br />

St. <strong>Thomas</strong> explicitly states that names, such as good, or liv<strong>in</strong>g, signify<br />

what can be essentially predioated <strong>of</strong> <strong>God</strong>. 37 It <strong>the</strong>y merely signified<br />

35St• <strong>Thomas</strong>, Summa Theologica, I a, q. 13, art. 5, cor.I<br />

••• perfections pre-exist <strong>in</strong> <strong>God</strong> unitedly and simply, whereas <strong>in</strong><br />

oreatures <strong>the</strong>y are received, divided and multiplied.<br />

36St. <strong>Thomas</strong>, Contra Gent., I, chap. xxxi, p. 75:<br />

••• <strong>God</strong> by His one simple be<strong>in</strong>g possesses all manner ot perfections,<br />

which <strong>in</strong> a much lower degree o<strong>the</strong>rs atta<strong>in</strong> by various means. Whenoe it is<br />

clear how it is necessary to give several names to <strong>God</strong>. For, s<strong>in</strong>oe we<br />

cannot know Him naturally except by reach<strong>in</strong>g Him trom His eftects, i~ follows<br />

that <strong>the</strong> ter.ms by which we denote His perfection must be diverse, as<br />

also are <strong>the</strong> pertections whioh we t<strong>in</strong>d <strong>in</strong> th<strong>in</strong>gs.<br />

37 St. <strong>Thomas</strong>, Summa Theologioa, I a, q. 13, art. 2, cor.:<br />

••• For <strong>in</strong> say<strong>in</strong>g that <strong>God</strong> lives, <strong>the</strong>y [ those who speak ot <strong>God</strong>]<br />

assuredly mean more than to say He is <strong>the</strong> oause <strong>of</strong> our life ••••<br />

Therefore we must hold ••• that <strong>the</strong>se names signity <strong>the</strong> div<strong>in</strong>e substance,<br />

and are predioated 8ubstantially <strong>of</strong> <strong>God</strong> ••••<br />

I

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