トマス・アクィナス著 SUMMA CONTRA GENTILESの現代的解釈(4)
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23: That in God there is no Accident 24: That the Existence of God cannot be characterized by the addition of any Substantial Differentia 25: That God is not in any Genus 26: That God is not the Formal or Abstract Being of all things 27: That God cannot be the Form of a Body 28: That God is Universal Perfection The strategy of trying to sketch the divine essence through a series of negations prompts Thomas to amplify his previous assertion that God is indefinable. Only what is in potency can be determined by the addition of substantial differences. But God is pure act, not amenable to further determination or actualization. Neither is God in some Genus. The differences that signify a Genus are outside the nature of the Genus. Since God is indefinable, he cannot be demonstrated in strict propter quid demonstration, the starting point of which is a proper definition. God can be demonstrated only from his effects (quia). These remarks underscore the way God escapes ordinary modes of discourse. The notion that God is his very being, is apt to mislead. As some have objected: "A merely existent substance is too thin to be possible". But Thomas does not have in mind the sort of simplicity that approaches nonbeing, like that of "materia prima". Rather the divine simplicity is meant to indicate that God escapes and exceeds the limited perfections of being had by creatures. The theological order of proceeding, which moves from God to things, from the absolutely prior to the posterior, reverses the order of natural reason. This reversal presupposes and can never fully eclipse the right order. So, for instance, the applicability of the name "perfection" to God is not as straightforward as one might assume. There is a complex relationship between the order of being and the order of names. Creatures are both like and unlike God. The likeness of creatures to God enables us to speak of him; their unlikeness underscores the inadequacy of our discourse. Given the unilateral dependency of creatures on God, it is more appropriate to state that creatures are like God than the reverse.
- 聖トマス大学の論文
- 2005-02-28
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