Table Of ContentCARLOLEGET
Publications of the Thomas Instituut te Utrecht •
New Series, Volume V eVING WITH GOI2.J
Editorial Board
THOMAS AQUINAS ON
Prof. dr. H.A.G. Braakhuis (Catholic University, Nijmegen) THE RELATION BETWEEN LIFE ON EARTH
Prof. dr. K.-W. Merks (Tilburg Faculty of Theology) AND 'LIFE' AFTER DEATH
Prof. dr. H.W.M. Rikhof (Catholic Theological University at Utrecht)
Dr. R.A. te Velde (Tilburg Faculty of Theology)
Managing Editor
Dr. H.J.M. Schoot (Thomas Instituut, Utrecht)
Previously published in this Series:
Vol. I Henk J.M. Schoot, Christ the 'Name' of God: Thomas
Aquinas on Naming Christ, 1993
Vol. II Jan G-J. van den Eijnden ofm, Poverty on the Way to
God: Thomas Aquinas on Evangelical Poverty, 1994
Vol. ill Henk J.M. Schoot (ed.), Tibi soli peccavi: Thomas Aquinas
on Guilt and Forgiveness, 1996
Vol. IV Harm J.M.J. Goris, Free Creatures of an Eternal God:
Thomas Aquinas on God's Infallible Foreknowledge and
Irresistible Will, 1996
PEETERS
© Stichting Thornasfonds -Nijrnegen
LEUVEN
ISBN 90-6831-966-3
D.1997/0602n5 1997
.
"" ,-.'.>,-.•
TABLE OF CONTENTS
Introduction . . . • . . . • . . . . • . . . . . . . . . . . . . . . . . . . . . . . . . .. 1
Conventions . . . . . . • . . . . . . . . . . • . . . . . . . . . . . • . . . . . . . • .. 4
CHAPTER!
IN SEARCH OF AN APPROPRIATE PERSPECTIVE:
AQun-jAS ON GOD AND LIFE 8
1. S~int Thomas Aquinas ............................. " 8
1.1 The incomprehensible God as the core of theology ....... 9
1.2 God's revelation as the source of theology. . . . . . . . . . . . .. 13
1.3 The unity of theological science •..........•.......•. 17
To Mieke, .-
2. God, life and death ..........•...................... 20
nihil enim est ita proprium amicitiae
2.1 The meaning and use of the words 'life' and 'death' ......• 20
quam convivere amico (SIb TI-TI 25.3.co)
2.2 'Life' as a name for God's essence . . . . . . . . . . . . . . . . . . .. 25
2.2.1 Summa Theologiae I 18.1-3 .................... 25
2.2.1.1 God's essence: the metaphysical order ..•.. 30
2.2.1.2 God's essence: the logical order .......... 35
2.2.2 Summa Theologiae I 18.3-4 . . . . . . . . . . . . . . . . . . .• 41
2.2.3 The life of God and the life of man . . . . . . . . . . . . •. 46
2.3 Divine life and the divine Persons . . . . . . • . . . . . . . . . . . •. 48
2.3.1 Distinguishing the divine Persons ....• ,......... 49
2.3.2 The divine Persons and life . . . . . . . . . . . . . . . . . . .. 54
3. The relation between life on earth and 'life' after death ....... 61
3.1 Rephrasing the question .............. . . . . . . . . . . .. 62
3.2 The framework of this study ....................•.. 63
CHAPTER II
FOUNDATIONS OF LIFE WITH GOD 67
This publication is published with the financial support of (a.o.) the
1. The human condition and the tradition of living with God. . . •. 68
Stichting Thomasfonds, the Radboudstichting, the J.E. Jurriaanse
1.1 Creation and the place of man ...................... 68
Stichting and the Catholic Theological University at Utrecht.
1.2 Death as evil: the separation of body and soul . . . . . . . . . .• 77
1.3 Death as punishment: Original Sin and its effects . . . . . . . .. 82
1""uNiV£rAim ." 1
TABLE OF CONTENTS
1.3.1 The harmony in the state of integrity .•.......... 83 CHAPTER IV
207
1.3.2 Original Sin and the meaning of death .. • . • . . . . . .. 88 PERFECTION OF LIFE WIlli GOD
1.3.3 The human condition, evil and punishment ......... 91
2. Christ, revelation of God and source of grace .............. 95 1. The nature of the reflection on the consummated life with God . 207
2.1 Life, death and the (first) coming of Christ ..........•.. 96 1.1 Eternal life •...............•.........•.......... 208
2.2 Christ as veiled revelation of God .................... 104 1.2 Ultimate end ................................... 209
1.2.1 The order of execution .........•......•••.... 210
2.3 The suffering and dying of Christ: revelation and grace .... 109
1.2.2 The order of intention ...................•... 212
2.3.1 The passion and death of Christ as restoration of a rela-
tionship ................................ 110 1.3 God's glorifying work: the tract of ~schatology .......... 213
2.3.2 The passion and death of Christ as example ........ 119 2. Living with God in the mode of perfection .••......••..... 217
2.4 The resurrection of Christ and the perspective of life .. ; • . . 121 2.1 Eternal life .........................•.......... 217
2.1.1 The glorified ,soul ........................... 217
3. The participation in the work of Christ through the sacraments . 125
3.1 The partial sharing in the fruits of Christ'S passion .•..... 126 2.1.2 The glorified body ........................•. 225
3.2 The effectuating .and disclosing power of the sacraments . . . . 130 2 .1 . 3 The glorified creation .............••......... 223302
3.3 The sacraments as foundation and framework of life with God132 2.2 Eternal death ......•...................•.......
2.2.1 The 'logic' of hell ..... : ..............•...... 233
2.2.2 The limits of reflection .....................•. 238
3. The impact of eternal life on ~arthly l.ife .•................ 244
3 1 Eternal life as consummation of life of grace ............ 244
CHAPTERll
DYNAMISM OF LIFE WITH GOD 141 3:2 The communication between the living and the dead ...•.. 247
1. Living with God and acting as a human being .............. 141
1.1 The moral order and practical science ................. 142 CHAPTER v
1.2 God, happiness and the ultimate end of human life ....... 145 CONCLUDING OUR STUDY:
1.3 The virtues and life with God ........•............. 150 LIVING WIlli GOD AS MEANING OF LIFE 254
2. The augmentation of grace and the attitude towards one's own
death ....•.•.................................... 155 1. The meaning oflife ............ , .......•......•..... 255
2.1 Theological virtUes and their augmentation ............. 156 1.1 Life and ends ..............•......•.......•.... 257
2.2 De ordine caritatis: charity and the hierarchy of objects .... 167 1.2 Life and signification ........................•.... 259
2.3 The Evangelical Counsels ..................•....... 171 1.3 Living with God as meaning of life ................... ;~;
2.4 Manyrdom ........•.......•............. ; . . . . . 176 2. The' meaning' of death .•.....•...................•..
3. Living with God and dealing with life and death ............ 180
3.1 The social order and killing people ......•............ 181
· . I .....••. 269
3.1.1 Killing guilty people ....•.................... 183 A ppend IX •••••••••••••••••••••••••••••••••
3.1.2 Killing heretics •..•..•...................... 188 Appendix II ........................................ 272
3.1.3 Killing innocent people .........•............. 192 Bibliography ....•.......................•........... 275
3.1.4 Killing and Christian perfection ................. 194 Indices .•..•..•...........•.•....................•. 290
3.1.5 Killing oneself ...•......................... 198
3.2 God and homicide ............•.....•.•.....•.... 202
INTRODUCTION
From its very beginning human life, in its inexhaustible beauty and
riches, is accompanied by the dreadful perspective of death. We know
that one day all of us will die; we know that one day we will be
separated from our beloved ones - insofar as this is not already the case;
we know that we cannot pass on life to our children without, at one
and the same time, condemning them to the same fate. This inescapable
cruelty makes us players in a tragedy from the moment we are born.
In the Christian traqition the evil of death is interpreted from the
perspective of the 'Good News'. In Holy Scripture we are told about
the Living God, who is a God of Life, wanting us to live and be happy.
We are told about God The Father, Son and Holy Spirit, working in
history and revealing Himself in order to communicate life, Eternal
Life. We are told about the Son Incarnate, Jesus Christ, who lived
among us and gave His life for the sake of our well-being. We are told
that Christ resurrected from the dead in order to enjoy a blessed life
eternally and that we may hope to share this Eternal Life.
Nevertheless, the perspective of death remains a daily reality. The
many ways in which Death shows its horrible face display a cruelty one
never becomes inured to; a cruelty which raises serious questions for the
believer who searches for the understanding of his or her faith. One of
the most widespread of these is the question as to how God's goodness
is compatible with all the suffering in the world - since the 17th century
known as the problem of theodicee. Closely related to this, though
deliberately put in different terms, is the question which is central to
this study. Given the suffering entailed in human life on earth; given the
promise of Eternal Life; and given the insights that both are related to
God, the question is: what is this all good for? If we are created for
happiness in Eternal Life, what is the sense of this earthly mixture of
happiness and misery? Why the cruelty and the pain? Why earthly life
anyway? In other words: what is the meaning of human life and how
does it relate to the promise of another 'life' after death?
In order to deal with this last question, the work of one of the great
Teachers of the Church: Saint Thomas Aquinas (1224/5-1274) has been
studied. Special attention is paid to the way he approaches the matter at
hand; the perspective he adopts when dealing with life and death in
relation to the incomprehensible triune God. To a large extent this
specific interest is due to the context within which this study was
written: the research group 'Thomas Aquinas' of the Catholic
INTRODUCTION INTRODUCTION 3
Theological University at Utrecht. By this group special consideration is answer to the central question cannot be found in one of the tracts of
given to the profound theological character of the work of the Angelic Thomas' theology when considered separately. Thus the choice was
Doctor and his attention for the use of language, in particular in made to concentrate on the systematic coherence of Aquinas' account of
divinis.' In the first chapter both the appropriateness of the theological life and death from an explicitly theological perspective. As a conse
perspective and what I wish to accentuate will be indicated. quence certain limits and characteristic features were entailed:
Considering the secondary literature on Aquinas' view on life and * Since not every reader will be at home in Aquinas' entire systematic
death, this study makes a contribution as regards both its central theology, each chapter opens with an introduction into the specific
question and the broadness by which the matter is approached. Until field at issue, written from the perspective of t\le key-word 'life'.
our day the only monograph on life in Aquinas' theology dates from * In order to safeguard systematic coherence and clarity, the various
more than seventy years ago'; there is no book exclusively dedicated to discussions on details in tracts of Aquinas' theology are not
Aquinas' view on death. As far as the various articles are concerned exhaustively listed add scrutinized. They are treated only insofar as
which have been written on Aquinas' account of life and death: they all they directly concern our central theme.
approach the subject from limited viewpoints and are restricted to * For the same reason this study is less explicitly focused on historical
certain aspects.' In the study at hand the attempt is made to integrate and doctrinal discussions in which Aquinas was involved, or
the'various viewpoints and bring the different aspects with regard to developments in his thinking. As point of departure the Summa·
Aquinas' view on life and death into relation with one another. This 1beologiae is taken, accompanied by other works from the last years
task could only be set to right from a particular (theological) perspective of Aquinas' life.
and within certain limits.
The limits of this study are due to the fact that 'life' is a key-word in
Having presented the limits and characteristic features of this study, I
Aquinas' theology. For this reason it was clear from the outset, that
cannot but express the hope that the book may be helpful as a guide to
selections had to be made, lest this study would end in recovering and
the texts of Aquinas himself and -via these texts -to Holy Scripture and
rephrasing Aquinas' entire theology from the perspective of the concept
to the One who was the centre of his life.
'life'. At the same time, however, it was also clear from the very fact
This study was completed on March 7, 1997.
that 'life' is a key-word that the whole of Aquinas' theology had to be
taken into account so that none of its overtones would be missed. It was
apparent that this is of special importance because of the variety of not
integrated perspectives of study mentioned before and the fact that an
This group includes the following authors quoted in this study: J. van den Eijnden,
H. Goris, F. de Grijs, H. Rikhof, H. Schoot, W. Valkenberg, F. Vosman and J.
Wissink. For a short characterisation and determination of the position of this
approach in the 'landscape' of research on Aquinas, cf. H. Rikhof, 1995[a].
, M. Grabmann, 1922.
, On death, cf. A- lippi, 1965 and 1966; A- Pegis, 1974; T. Janez Barrio, 1978; M.
Rousseau, 1978 and 1979; B. de Margerie, 1983; L. Dewan, 1988j A. Zimmermann,
1992; The most comprehensive are the studies of L.F. Mateo-Seeo, 1974, 1975, 1978,
1982[a] and [b], who, however, is never quoted (whieh is probably due to the fact
that he writes in Spanish). On Aquinas and life, the only articles I found are those
of G. Kreiing, 1928 and I. Yarza, 1987. Apan from these StUdies, which explicitly
deal with life and death, a lot of material can be found in Studies on Aquinas'
anthropology, esehatology, Christology and other tracts and themes.
CONVENTIONS 5
CONVENTIONS
De virt card Quaestio disputata De virtutibus cardinalibus (1269-1272),
Busa [18.5].
Quodl Quaestiones quodlibetales (7 to 11: 1256-1259, the rest:
Works of Thomas Aquinas 1269-1272), Busa.
Expositions of Holy Scripture
The classification and enumeration is based on the brief catalogue of
authentic works of J. Weisheipl, 1974, p. 355-405. In brackets the suppo In Job bcpositio in Job ad litteram (1261-1264), Leonina.
In Psalm Postilla super Psalmos (1272-1273), Busa.
sed year(s) of writing are indicated, following Weisheipl. After the year
Catena Glossa continua super Evangelia {Catena Aurea} (1262-
of writing, the edition used is mentioned. If available, the edition of the
1267), Busa.
Commissio Leonina, S. Thomae Aquinatis doctoris angelici Opera Omnia
In Mat Lectura 'super Matthaeum. Reportatio (1256-1259), Busa.
iussu impensaque Leonis XlII P.M edita, Romae 1882-, is used. If not, the
In Joan Lectura super Johannem. Reportatio (1269-1272), Busa.
text is adopted from R. Busa, Sancti Thomae Aquinatis Opera Omnia ut
In Rom Expositio super Epistolam ad Romanos (1270-1272?), Busa.
sunt in Indice Thomistico, (Indicis Thomistici Supplementum), Stuttgart/
In I Cor Lectura super Epistolam I ad Corinthios (1259-1265?),
Bad Cannstatt 1980, apart from Aquinas' commentary on the Sentences
Busa.
(see below). Leonina is the standard edition and still incomplete. Busa
In II Cor Leetura super Epistolam II ad Corinthios. Reportatio (1259-
has the advantage of being a complete edition, to be consulted in print
1265?), Busa.
or on CD-Rom. For the sake of clarity the spelling of all editions is
made uniform, following Busa. InHeb Leetura super Epistolam ad Hebraeos. Reportatio (1259-
1265?), Busa.
Theological syntheses
Expositions on Aristotle
In Sent Scriptum super libras Sententiarum Magistri Petri Lombar
In De anima Sententia super De anima (1269-1270), Leonina.
di (1252-1256), ed. P. Mandonnet (vol. 1 - 2, Paris 1929)
In Eth Sententia libri Ethieorum (1271), Leonina.
and M.F. Moos (vol. 3 - 4.22, Paris 1933, 1947); the rest
of vol. 4 according to Busa. In Met Sententia super Metaphysicam (1269-1272), Busa.
ScG Summa contra gentiles (1259-1264), Leonina. The second
Arabic number (in Latin quotes sometimes in between Other expositions
In De Trin Expositio super librum Boethii De Trinitate (1258-1259),
brackets) refers to the paragraph as indicated in Busa.
STh Summa Theologiae (1266-1273), Leonina. Leonina.
In Div Nom Expositio super Dionysium De divinis nominibus (1265-
Academic disputations 1267), Busa.
De ver Quaestiones disputatae De veritate (1256-1259), Leonina. In De causis Expositio super librum De causis (1271-1272), Busa.
De pot Quaestiones disputatae De potentia (1265-1266), Busa.
De malo Quaestiones disputatae De malo (1266-1267), Leonina. Other writings
QD De anima Quaestio disputata De anima (1269), Busa. De per! De perfectione spiritualis vitae (1269-1270), Leonina.
De virt Quaestio disputata De virtutibus in communi (1269-1272), CImp Contra impugnantes Dei cultum et religionum (1256),
Busa [18.1]. Leonina.
De car Quaestio disputata De caritate (1269-1272), Busa [18.2]. CompTh Compendium Theologiae (1269-1273), Leonina.
De corr Quaestio disputata De correctione fraterna (1269-1272), De sub De substantiis separatis (1271-1273), Leonina.
Busa [18.3] De reg princ De regno (or De regimine principum) ad regem Cypri
Despe Quaestio disputata De spe (1269-1272), Busa [18.4]. (1265-1267), Leonina,
6 CONVENTIONS CONVENTIONS 7
Deform De fonna absolutionis sacramentalis ad generalem magis (Leon: 1 Number of a line according to the Leonina edition.
trum Ordinis (1269), Leonina_ a. Article
De art De articulis fidei et Ecclesiae sacramentis (1261-1265), Busa_ ag Objection
In Orat Collationes super Pater Noster (1273), BU,sa. sc Counter-argument
In duo praec Collationes de Decem Praeceptis (or De duobus praeceptis co Response
caritatis et decem legis praeceptis) (1273), Busa. ra Answer to an objection
In Symb Collationes super Credo in Deum (1273), Busa. prol Prologue
q. Quaestio
Abbreviations of Biblical books
,j
All abbreviations, even those in the Latin texts quoted, are following the
New Jerusalem B i b l e : !
Co Corinthians Lk Luke ~
Col Colossians Lv Leviticus i,j
Dt Deuteronomy Ml Malachi li
Ep Ephesians Mt Matthew ~
Ex Exodus P Peter
Ezk Ezekiel Ph Philippians
Ga Galatians Ps Psalms il
Gn Genesis Rm Romans >J
Hab Habakkuk Rv Revelation to John ~
Heb Hebrews Sg Song of Songs i
Is Isaiah Si Ben SiralEcclesiasticus !j
Jb Job Th Thessalonians
!
Jm James Tt Titus "
Jn John (lJn= 1" letter) Ws Wisdom ~
K Kings ~
"
;1
"
J
Other conventions
"
'I
I
'"
PL Patrologia cursus completus, series latina, J.-P. Migne (ed), .\1.
Paris 1844-1890. i
DH Enchiridion symbolorum definitionum et declarationum de
rebus fidei et marum, H. Denzinger/P. Hiinermann,
i
Freiburg i. Br'!Basei/RomalWien 1991".
[ 1
Word(s) or numbers added by me for the sake of clarity.
[Busa: 1 Number of a line according to the Busa edition. I
CHAPTER! 9
CHAPTER I
The portrait which inspired our investigation is not that of the thinker
IN SEARCH OF who wrote the definitive "tourist guide to the highways and byways of
divinity".' It is the portrait of a Dominican Mendicant Friar whose
AN APPROPRlA TE PERSPECTIVE:
theological activities should be seen within the framework of his life
. AQUINAS ON GOD AND LIFE
dedicated to God.' The relationship with the triune God was the centre
of Aquinas' life of prayer and study and this is reflected in his theology.
How this influences the perspective from which the questions
In this chapter we will establish the foundations on which the rest of concerning God, life and death are asked, will become clear as we
this book is based. Firstly, our interpretation of Thomas Aquinas is proceed by sketching the features of Aquinas' theology.'
sketched (1). This may be helpful in locating our approach from within
the variety of interpretations the work of Aquinas has witnessed since 1.1 The incomprehensihle God as the core of theology
th~ thirteenth century. Having done this, a first investigation in the field
thiS stU?y covers ~ollows (2). Our aim is to find an appropriate Theology for Aquinas is what the word already says: God-talk, sermo
perspective from which the theological question of the relation between de Deo.' More precisely: theology is about God and everything else
life .on earth and 'life' ~er de.ath can be dealt with. Once this perspecti insofar as it is related to God.' The same ardour we perceive in
ve IS settled, our question wdl be rephrased in terms of the concepts Aquinas' tracing every possible question in theology back to its relation
that are relevant for Aquinas and a framework is proposed within which with God, can, however, be observed in his allegiance to a second
the various aspects of the question can be examined (3). principle: the fundamental impossibility of knowing, in this mortal life,
what God is. This sounds strange for a theologian who is famous for his
penetrating philosophical reflections and systematic rigour. To what
1. Saint Thomas Aquinas degree is Aquinas clinging to this principle? How can he proceed as a
theologian on this basis? What kind of incomprehensibility is at stake
The .impact o~ Tho~as Aquinas on the tradition of Western theology here?'
and phllo~ophy IS coOS/derable. The Saint (since 1323), Teacher· of the
Church (since 15~7) and Patron of all Roman Catholic schools (since
18~0) has been Interpreted, followed and criticized by all kinds of 2 B. Davies, 1992, p. 193.
thinkers over the past 700 years. During the first centuries after his , Friar Thomas d'Aquino J. Weisheipl significantly entitled his biographical staitdard
death his wor~s were used as manuals for students of theology, from the work.
19th century till only a few decades ago his teaching was the inspiration The works of Thomas Aquinas cover a period of two decades of writing (1252·1274).
This study does not concentrate on doctrmal developments in his teaching, although
for the N eo-Thomist!c manuals and moreover, he still challenges the
imponant shifts will be reponed when relevant. Point of depanure is the Summa
t~oughts of many, ~ IS shown by the hundreds of papers and studies on
Theologiae, taken as his most original, mature and extended systematical work.
him tha; are pu~l~shed every year'. The doctor communis is 'public S STh I 1.7.sc: Olud est subiectum scientiae. de quo est sermo in scientia. Sed in hac
p;operty and writing about hiS theology one will almost inevitably scientia fit sermo de Dea; dicitur enim theologia, quasi sermo de Deo. Ergo Deus est
dlscov~r oneself to be one in a long line of interpreters. This study is no subiectum huius scientiae.
exceptIOn. 6 STh I 1.7.co: Omnia autem pertractantur in sacra'doctrina sub ratione Dei, vel quia
sunt . ipse Deus,' vel quia habent ordinem ad Deum, ut ad primipium et finem. Unde
The interpretation of Aquinas presented here IS a theological one.
sequitur quod Deus 'Om sit subiectum huius scientiae. Quod etiam manifestum sit ex
principiis huius scientiae, quae sunt articuli,fidei, quae est de Deo. Cf. also STh I 1.3.ral:
sacra doctrina non determinat de Deo et de creaturis ex aequo, sed de Deo principaliter,
et de creatu:ris secundum quod referuntur ad Deum, ut ad principium vel finem.
Cf. the Bulletin Thomi". (1940-1965), continued in lWsegna di letteralura Tomistica
(1966-). 7 Cf. 1. Oeing-Hanhoff, 1974; W. Hoye, 1988, with suggestions for more literature on
the subject.
10 AQUINAS ON GOD AND LIFE CHAPTER I 11
In the first place, it is imponant to see that the incomprehensibility Him which can only be known by divine revelation."
of God. refers to knowledge of God which creatures have. It is not a The reason for underscoring the incomprehensibility of God follows
property of God as such, but a feature which should be considered from Aquinas' account of God as a free Creator. This account is based
within the relation of God and creature. God quoad se is supremely on the revelation of Scripture where God has made Himself known as
knowable, incomprehensibility is at stake only quoad nos.' the One who is the first cause and the final end of creation. As such
In the second place, one should notice that the awareness of this God cannot be a part of creation. This means that He cannot be
incomprehensibility is considered as the highest and most perfect adequately thought of in terms of distinctions that can be made within
knowledge of God a creature can obtain.' Thus a number of possible the created world. Thus the distinction between Creator and creatures
misinterpretations are ruled out. Aquinas' sayings are not the dramatic becomes more fundamental and of a different nature than all other
result of a failed effort; they are not an obligatory pious remark before possible distinctions betwee? creatures: "God differs. differently"." .
the real reflections start; they should not be interpreted within the Since the incomprehensIble God IS no deus OtlOSUS, but the trlUne
context of a measure of secularisation in which God has 'evaporated' God who ultimately founds, sustains and perfects the dynamism of .all
after an ongoing process of criticism of and distrust in the possibility of creation up to the achievements of human reason, one of the major
human reason", neither is it the result of a fundamental option for tasks of theology is to respect God's otherness during the process of
agnosticism. clarifying God's concern with the world. Aquinas found a way of
In the third place, it should be kept in mind that God's incompre respecting God's incomprehensibility by placing major attention on the
hensibility is not nullified by grace: revelation intensifies rather than deficiency of our language in representing what God is. Even the most
softens the incomprehensibility." The supreme knowledge of God's sophisticated philosophical distinctions, in his view, s?f~er f:om a mode
nature attainable in this life has the character of a learned ignorance of signifying which is apt for creatures only. The dIstInctIOn between
(docta ignorantia): the more perfect we know God in this life, the more God and creature can be expre seer at best by showing how and why
we understand how He surpasses all that can be comprehended by the our language fails to represe God." Aquinas' God-talk has a .radical
created intellect. This 'ignorance' remains, no matter how much we are negative strain: it is deep marked by a respect for God's Incom
joined with Him by grace (quasi ignoto coniungamur). And still we can prehensibility ."
learn to know Him more fully as we learn to appreciate more how
everything is connected with God and how things can be attributed to
12 5Th I 12.13.ral: licet p reve1ationem gratiae in hac vita non cogtWscamus de Deo quid
est, et sic ei quaSi igoo coniungamur; tamen plenius ipsum cognoscinuls, inquantum
• Aquinas compares the rdation betWeen the human mind and God with a bat I plures et excellentiores ectus eius nobis demonstrantur; et inquantum ei aliqua attribui·
blinded by the light of the sun: S7b I.12.1.co: dieendum quod, cum un~ue sit mus ex revelatione div' dt/ quae ratio naturalis non pertingit, ut Deum esse trinum et
cognoscibi/e secundum 'ql«Xi est in actu, Deus, qui est actus purus absque omni unum.
permixlione potentiae, quantum in se est, maxime cognoscibilis est. Sed quod est maxime I 13 H. Schoot, 1993, p. 2 2. The distinction between God and creation as a fundamental
cognoscibile in se, aiieui intellectui cognoscibile non est, propter excessum intel/igibilis insight determiniug uinas' procedure has been stressed by J. Pieper, 1953.
supra intellectum, skut soi, qui est maxime visibilis, videri non potest a vespertilione Recendy it has been Iy expouuded by R. Sokolowski, 1982, whose book has
propter excessum luminis. Cf. also S7b I 2.1. been a great inspiratio for this study. Cf. also 2.2.1.1 in this chapter, p. 30ff.
, This statement is made by Aquinas throughout his works: Cf. S7b II-II 87. CO: elSi ,. In this respect I am uch debted to the interpretation of Aquinas proposed by D.
non videamm de Deo quid est, videmus tamen quid non est, et tanto in hac vita Deum Burrell, 1979 and 198 . What Burrell works out with regard to God's essence is
perfoctius cognoscimus quanta magis intelligimus eum excedere quidquid intellectu com· I adopted and applied the manner in which God actS by K. Tanner, 1988 and M.
prehenditur; De pot 7.S.rat4: iIlud est ultimum cognitionis humanae de Deo quod seiat Dodds, 1993. The sam is worked out with regard to Aquinas' Christology by H.
se Deum nescire, in quantum cognoscit, iI/ud quod Deus est, omne ipsum quod de eo Schoot, 1993. .
intelligimus, excedere; Cf. also In De Trin 1.2.ra1; seC I 30.5; ScG ill 49.8; In De " Cf. F. de Grijs, 1988, . 35: "The incomprehensibility of the living God should,
causis 6; De 'VeT 2.1.ra9. therefore, not be underst od as one of God's many attributes or propenies. Rather
" J. WLSSink, 1992, p. 46-48 and 1994, p. 32-33. when speaking of God's comprehensibility one gives a characteristic feature of all
" W. Hoye, 1988, p. 121-122. attributes and thus of all od-talk." [translation c.!..] Cf. also K. Rahner, 1974, p.
AQUlNAS ON GOD AND LIFE CHAPTER I 13
thus, with regard to our knowledge of God two aspects are to be nunc in speculum et in aenigmate; tunc autem focie ad faciem.18 This
',"owledged simultaneously. On the one hand God is sought in and vision of God is like a home-coming (in pat:ria): a beatific vision that
aC"'·. b . d (b
be10nd creatIon, He can e recogruze ut not comprehended) by the fulfills all our desires. Nevertheless, even then God will not be known
pings He effects", He can be the object of one's devotion and - as in insofar as He is knowable. Even the visio beata does not entail that we
~quinas' case -the centre of one's life. Being capax Deiv, man is desig- will be able to 'comprehend' God, in the sense of grasping God's
d to know and love God as we will see in the next chapter. On the essence intellectually."
peper hand, the triune God remains the incomprehensible God the Getting to know the incomprehensible God takes a lifetime and
~dden One: The. combin~ti?n of ~hese two aspects is characteristic of concerns all the intellectual capacities we have, both volitional and
Ipe process I~ which m~ IS Increasl~gly united with the incomprehensi cognitive. It transforms these capacities and changes our view on reality.
ble God. T~'s process IS so c~ntral In Aquinas' theology that he uses it It even changes our approach to reality and our appreciation of the
characterISe the mortal hfe of human beings. Our life with the different kinds of knowledge we can obtain. Theology is also a form of
~oc OJIlprehensible God is a life on the way, in via, never reaching its knowledge. Therefore, what impact the principle of God's incomprehen
f'~ al destination as long as we live. The life in via is a restless life sibility has on Aquinas' account of theology, is the subject of the next
IIIi ded by the perspectl'veh t a t Go d may be seen as He is, according to' paragraph.
fr;e promise of lJn 3,2: Videbimus eum sicuti est and leo 13,12: Videmus
1.2 God's revelation as the source of theology
The impact of God's incomprehensibility on Aquinas' account of
---- theology becomes apparent as soon as we begin to examine the word he
43 and 1975, p. 306·319.
chooses for what we call theology. In the first question of the Summa
, STh I 12.12.00: Respondeo dicendum quod natura/is nostra cognitio a sensu principium
stpnit, unde tantum se nostra natura/is cognitio exiendere potest, inquantum manuduci Tbeologiae, Thomas asks "whether another doctrine is required apart
1
pteSt per sensibilia: .E x sensibil~bus a~tem non potest usque ad hoc intel/eetus noster from philosophical studies".'o The necessity for such a doctrine is
ptingere, quod dZ'fJmam essentzam videat, qu~ .c:eaturae s~~ibiles sunt eJfoctus Dei evident, for man is directed at the incomprehensible God as his ultimate
(ljrmtem causa: non adaequantes. Und~ ex senstbiltum cogmtume non potest tota Dei destination. This final end of man should be known by him so he can
llirtus cogoosct, et per consequens nee euts essentia videri. Sed quia sunt eius efJectus a
direct his intentions and actions towards this end.21 With the help of
causa dependentes, ex eis in hoc perdue; POssumus, ut cognoscamus de Deo an est, et ut
cognoscamus de ipso ~ quae neeesse est ei eonvenire secundum quod est prima o~nium
c~ excedem O~~ltt sua ~ausata. Unde cognoseimus de ipso habitudinem ipsius ad
(ftdturd!' quod s~~et omntum est edUSt;· et differentiam creaturarum ab ipso. quod Both verses play an imponant role in Aquinas' reflection on the perspective of life,
18
scilicet non est alzquid eorum quae ab eo causantur,' et quod haec non reJnOventur ab eo and are often quoted in 5Th I 12. We will come back to this in chapter N, p. 217f!.
prop~er eOO defectum, sed qu~ superexeedit. . 19 In 5Th I 12.7.ral Aquinas points out that the word comprehernio may be used in two
17 j\.qutnaS adopts the ex?~on froa; Augustme's XIV De Trinitate 8 [pL 42,1044]; eo ways: Uno modo. striete et proprie. secundum quod aliquid includitur in comprehenden
ip!O quod focta est ad ,:",:~",em Det, .'~pax est Dei per gratiam. Cf. 5Th I·II 113.10.co Ie. Et sic nullo modo Deus comprehenditur, nee intellectu nee aliquo alia, quia, cum sit
3l1d S'lb m. 4 .1:~: ~unilltud~ l11l4gmlS att~nditur in natura humana secundum quod infinitus, nullo finito includi potest, ut aliquid /initum eum infinite capiat, skut ipse
est capax Det, scilKet IpSum attmgendo propna operatione eognitionis et amoris. Cf. also infinite est. Et sic de comprehensione nunc quaeritur. Alio modo comprehensio largius
S'fh . ~ .23.1.00: Deus IlUtem est in/inita.e. bonitatis. ex qua contingit quod ad sumitur, secundum quod comprehensio insecutioni opponitur. Cf. also STh I·n 4.3.ral
par&telpatronem bonoru:n su:u crea~as admutlt et praecipue rationales creaturas, quae, and 5cG m 55.
i"quantum ~u~t .ad ~gmem .Del jactae. sunt capaces beatitudinis divinae. Quae 5Th I 1.1: Utrum sit necessarium praeter philosophicas disciplinas aliam doctrinam
20
quit/em, COnslStlt In f:t!itrone. Det, p~ quam etiam ipse Deus beatus est et per seipsum haber;.
Jives, mquant«m s'.ilKet selpSO Jruttur. On the history of the capacitas Dei in the " 5Th I 1.1.co: Resporuleo dicendum quod necessarium foi' ad humanam salurem, esse
theo10!lY of AugustIlle and Peter Lombard as well as the reception by Aquinas, d. F. doctrinam quandam secundum reveiatronem divinam, praeter philosophicas discipfinas.
de Gn~, 1967, p. 222·252 (the capacrty for God, grounded in the belief that man is quae ratione humana investigantur. Primo quidem, quia homo ordinatur ad Deum skut
created after God's image, is a key·word in this study on the image of God in In ad quendam finem qui comprehensionem rationis excedit. secundum ii/tid Js 64,4:
sent). "Oculus non vidit Deus absque te, quae praepariasti diligentibus te." Finem autem
