For the Doctor City, the "procession of creatures from God" - a phrase that echoes in case the Trinitarian processions - is divided according to the three efficient causality, and the final copy, which are all doers extrinsic causality. They play a structural role in the dynamics of any segment of the pars Ia dedicated to the creation, as well lived Ghislain Lafont [1] , which shows the importance thomas take ontology of creation.
The creative begins investigation of causality then in issue 44 of the Summa theologiae with efficient causality. There is certainly a theological reason for this choice, since the efficiency is appropriate to the first divine person, the Father [2] . But one must not forget that la creazione essendo l’istituzione di un ente che deve il suo essere a colui che ha l’Essere come nome proprio, l’Aquinate è coerente con la propria teoresi quando studia la causalità che dà lo esse prima delle due altre. Pertanto il primo articolo intende stabilire che Dio è causa efficiente di tutti gli enti. Il respondeo imposta la dimostrazione sul principio di partecipazione, che viene formulato qua in una proposizione condizionale:
Si enim aliquid invenitur in aliquo per participationem, necesse est quod causetur in ipso ab eo cui essentialiter convenit [3] .
What is participation is necessarily caused by what is essentially: the vertical relationship of the order requires participants to take a real causal relationship so efficient that it is essentially on the perfection to participate in producing the participant. The evidence itself immediately of this axiom may seem better by analogy according to which the participant is involved as the power to act, because it is obvious that what is in power can not be implemented, and therefore receive a act involved, if not from what that this act has not participated in a [4] . In place that include the principle of participation is used as a judice, as it has already proved that God is the subsistent being, and that the latter can be only one of such wise that the least that can subsume 'entity that is not God being for participation [5] . So the conclusion that the entire body poses graduated according to the more or less will be caused by the body that is at most della perfezione, cioè dell’essere stesso, percorrendo in senso opposto l’itinerario della quarta via :
Ostensum est autem supra cum de divina simplicitate ageretur, quod Deus est ipsum esse per se subsistens. Et iterum ostensum est quod esse subsistens non potest esse nisi unum [...]. Relinquitur ergo quod omnia alia a Deo non sint suum esse, sed participant esse. Necesse est igitur omnia quae diversificantur secundum diversam participationem essendi, ut sint perfectius vel minus perfecte, causari ab uno primo ente, quod perfectissime est [6] .
God is so efficient because as the organ created to give them a participated [7] . But God, as we have said, is to be essentially, and now, according to another axiom Omne agens agit sibi similar, since the transitive act is to communicate something of its form as a result, the gift of the they outside itself is not only an effect of God, but it is just that the effect is unique because no other institution has the be as its "form" of its own, as, according to the useful example of physics that often use old Thomas in this context, the heat is the proper effect of fire and exclusive [8] . On the opposite side of the relationship of creatures, an institution must participate for all its ontological perfection to be part of his act, which is "actualitas omnium actuum et propter hoc est omnium perfectio perfectionum" [9] , so, no news and no formality, in the entity, che non sia causata da Dio tramite lo esse e quindi creata. La causalità efficiente divina, nel suo ordine, è totale, poiché raggiunge così ogni particolare dell’ente creato, ch’esso sia spirituale o materiale, nonostante la complessità delle forme accidentali o la dispersione delle sostanze naturali nell’estensione materiale [10] .
Per caratterizzare questa universalità, estensiva e sopratutto intensiva, della causalità creatrice nonché del suo effetto proprio, Cornelio Fabro ha coniato le espressioni di «causalità trascendentale» e di «mediante transcendentale»:
come tutti gli atti e tutte le perfezioni dell’ente sono attuate dall’ esse (partecipato) ch’è l’atto kat'™xoc»n , atto e sempre atto e soltanto in atto – sia pure per partecipazione – Dio, ch’è l’ esse (per essenza) e quindi causa propria diretta e immediata dell’ esse partecipato è causa propria diretta e immediata di tutti quegli atti e di tutte le perfezioni. Si ha quindi, e non sarà detto mai abbastanza, che l’ esse è veramente the principle "through transcendental 'which is based and requires intensive total causality of God than the creature [11] .
In this context, Aquinas takes the view of the Liber de causis why 'before they rerum creatarum east', clarifying the meaning, however, since the they which God works is only the 'referred to in its causality, and not a subject that would exist alone [12] . With this clarification, we can say that focuses on the creation they or on ens as spelling, and this thesis is essential to the intelligibility of the metaphysical knowledge [13] , but then it is an objectification of our thinking, which is not found as such in reality [14] : as part of creation, the they did not consistency outside the as hoc ens ens .
Now a body is always a real entity 'such', we mean an entity about which you can ask "What is this being?", that is the quod quid erat they or quiddity [15] . With regard to God himself, the answer may be, for Thomas, who Here east, beyond all finitude. Since instead of creation, each entity has to be according to a certain extent, that the forces within the definitional limits. So all 'modus essendi universalis of They subsistens opposes the modus essendi determinatus of ens to participationem [16] : the pure act of being identical with its essence, while the act is part of being restricted by its essence, which acts against him as a power factor, in both senses of the specification and limitations. So the essence for participation in the entity plays the role of the module determining the intensity of his being, its constitution and with it substantial. Therefore, the act of creation can not be done by the Creator, without any idea that pre-determine that module and which is as it were uncreated model. In short, the divine causality involves more efficient causality exemplary [17] . The Sum of Theology, the latter is attributed to the divine ideas, whose reality is no different then from the same divine essence:
haec autem formarum determinatio expedient reducatur quod, sicut in primum principium, in divinam sapientiam , quae ordinem universi excogitavit, qui in rerum distinctione consistit. Et ideo oportet dicere quod in divina sapientia sunt rationes omnium rerum, quas supra diximus ideas, id est formas exemplares in mente divina existentes. Quae quidem, licet multiplicentur secundum respectum ad res, tamen non sunt realiter aliud a divina essentia, prout eius similitudo a diversis participari potest diversimode [18] .
L’ente creato risulta quindi misurato sui due piani ontologici ai quali è connesso. Sul livello immanente della propria consistenza creata, il suo atto di essere è proporzionato to the power of being that is its essence [19] , and the transcendent level of its original uncreated, the same institution finds its prototype in the idea of \u200b\u200bGod, which is like the measure under which it participates in an end to the infinite fullness of the divine essence.
Participation subsistent Being uncreated entity created under divine energy mediated by they inherent in the substance; participation entity created under dell'esemplarità Essence uncreated divine essence mediated and objectified in the idea of \u200b\u200bGod and the concrete forms: the metaphysics of ' exitus can not help but wonder if both efficient and exemplary causality based one or two distinct lines of participation between the creature and the Creator. In her thesis, 1942, Father Louis-Bertrand Geiger OP claimed that Thomas focuses on two systems of participation, focusing on the two coprincipi entity that is related to the two divine causality. Compared to the efficiency of creation, the donation of an act of being may not be finished without she comes 'composite' (cum-positum) with an essence that measures the intensity, differentiating ipso facto from infinity of the divine, so the creative act establishing a first type of participation, Geiger called the "participation in composition." Now it is not without its essence, which is nothing, indeed, it finds its model in the idea of \u200b\u200bGod, which in turn defines the way in which the finite being reflected something of the splendor of its Essence infinite. It follows that the creation requires a different type of participation, designated as' participation likeness. " Despite the primacy of the act of being essence, this participation based on the exemplarity Geiger seems the more original than that derived from the efficiency, because only the ratio of similarity indicates the "party" in which he participates to uncreated 's entity created [20] .
Fr Fabro rejects this concept of dual participation [21] . Indeed, already the very notion of participation implies the convergence of various stakeholders in the subsidiary received a perfection, and their divergence in possessing a inherently different and hierarchically ordered according to the capacity of its participants, so that the similarity as a synthesis of identity and difference, not a principle, but a result, the cause of which is the same composition between the part and the participant: This is similar to the part under the transcendent immanent part, and not by virtue of itself, namely as receptacle prior to receiving this [22] . By formalizing the relationship, one could say that the participant is only such as is involved in the implementing it and that it shrinks within its limits. The participation by definition that is being, then we must distinguish two moments in the consideration of the essence: in itself, it is not like God, but it's like one degree, or a similar capacity; in sensed rather than they are under their , then it looks like in place at its original uncreated. Postulate instead that the essence of the divine essence alone would participate in a fund to destroy any such contribution, since on the one hand the diversity of species would become an absolute figure rather than being part of a hierarchy in having, while on the other hand, the venirebbe they approved in the function of "to exist" that does not admit degrees. In contrast, deriving the similarity of the composition, it is clear that the institution to the extent such participation is itself receiving a "part" of being that, in God, there is infinite in its fullness. So the procedure is a body created by the Creator in two causal lines, that the efficient and exemplary [23] , but there is only one report of involvement of the institution over the Being infinite, and the participation, resulting from the composition of these - act of being created with its essentia - power to be correlated, establishing a relationship of similarity between this institution and the Being from which it comes. Speculative thinking must not be deceived by a false symmetry between the two pairs of efficient cause / they created on the one hand, and exemplary cause / essentia created on the other hand, as if they were autonome l’una rispetto all’altra. Infatti, né la potenza divina non produce alcunché al di fuori di Dio senza farlo secondo una idea, né l’atto di essere creato può essere tale senza un’essenza che lo limiti e lo specifichi, cosicché ciascuna di queste quattro istanze implica per sé le tre altre, nonostante la distinzione reale fra i due co-principi dell’ente creato e la distinzione nozionale delle due linee causali. Così la dipendenza creaturale subordina un ente in atto all’Essere che è il suo atto, di modo che il rapporto di somiglianza si dà fra ciò che ha l’essere per partecipazione e colui che è l’Essere per essenza, e non fra due essenze [24] .
Omne agens agit propter But finem : To Thomas, this proposition is axiomatic, since the ' agere necessarily require the predetermination of ' agendum , or the ontological link between to fourth if the agent and the effect venirebbe least, this way, on the one hand, the agent would not move, while d' other part of the 'effect' is not really such, but would become an event in the pure, with only accidentally to what precedes [25] . Therefore, even the creation of institutions responding to an end, but God being pure act, the act of creation can not of course add any further news, but freely communicates something of his goodness to the creature, which finds its perfection in the join instead the principle from Whom:
Est autem idem finis et agentis patientis, inquantum huiusmodi, sed aliter et aliter: unum enim et idem est quod agens intendit imprimere, et quod patiens intendit recipere. Sunt autem quaedam quae simul agunt et patiuntur, quae sunt agentia imperfecta; et hic convenit quod etiam in agendo intendant aliquid adquirere. Sed primo agenti, qui est agens tantum, non convenit agere propter acquisitionem alicuius finis ; sed intendit solum communicare suam perfectionem, quae est eius bonitas. Et unaquaeque creatura intendit consequi suam perfectionem, quae est similitudo perfectionis et bonitatis divinae. Sic ergo divina bonitas est finis rerum omnium [26] .
So the exitus in principle carries with it the need of ontological reditus in finem [27] : the gift of being institution is fulfilled in the return of the donee to the donor through the gift of fertility, which pushes the suppositum created its completion. Thus, if the creature refers to God, according to a relationship of origin, as an institution for participation in Being by essence, then the same creature will be directed toward God as well for participation in the essence of goodness for second un nesso di finalità. L’ente per partecipazione rimanda a Dio come primo efficiente in quanto il suo atto di essere viene composto con la sua essenza, ed a Dio come primo esemplare in quanto lo stesso esse viene misurato dall’essenza concreata; adesso il medesimo ente per partecipazione rimanda a Dio come ultimo fine in quanto la sua bontà particolareggiata perché partecipata è di per sé ordinata alla bontà per essenza dell’Essere sussistente [28] . Questa terza linea causale fonda un nuovo aspetto della partecipazione, che si palesa come assimilazione non più statica, ma dinamica della creatura al Creator.
How is this teleology, with the participation of incorporation created, one that is rooted in the complex to be and essence? In question 44 dedicated to the triple creative causality, Angelico conceived the appetite of everything for its purpose as a "join the divine likeness," mediated by striving for its own sake, then using the concept of participation also in divine purpose [29] . Assuming that the ratio boni explicit ratio entis adding to the attractiveness, which is proportional to current [30] , we found the 'ordo to the bonum creature in your order at the time as perfect. Now, the metaphysical analysis allows us to distinguish three levels of actual news in the entity over: the essence that is substantially in place, then what then integrate the accidental forms, and especially habitus, by which it is fully formed in actu first, and finally one that is fulfilled through the operations, and in particular the most perfect in the higher faculties, in which each substance is created in its ultimate perfection actu SECUNDO . The return of the creature to God, then sweeping three grades according to the overlapping of these substantial, they superadditum of accidents, as well as of ' Operario [31] , or, in more summary fashion, according to the two levels of goodness created, the where the first corresponds to the nature of the thing, and whose second number is the performance of its operations under [32] . They - Operario : participation seen in the light of final causality takes the shape or size of the real essence, but to exceed the activity, whether transitive or immanent, so that the resemblance unites the participant created in part uncreated belongs to the registration of more than to the content, unlike the similarity relationship established by an example. Certainly, these additional moments, and not the opposite, since the quiddity of the thing is subject to its being implemented, while, conversely, the operation still receives its classification by the party who then proceeds from the object that it looks. Nevertheless, the participation seen in the light dell'esemplarità highlights the relationship that exists between "what" of the institution, and its divine archetype, so it is then being part of the content, while the participation of the classical view end shows the "why" of the institution, showing the effect that they for his operation in which finds its ultimate inherent goodness, then that both active and work, are God, transcendent goodness. So we have a first draft of a response to our question: composing an act of being with an essence [33] , setting up a body, on the one hand, it is a and is identical to itself, because its quiddity is that his being a being that is in place, but, on the other hand, differs from the act of being, which tends to expand operations, obviously the extent permitted by its essence. The key to our problem is therefore in the 'emergency' of them above the ens may it causes it to be. Received essence, this is the place to be holds a virtus or " energy 'ontological that does not end in the implementation of a particular substance, but - sit apologize uerbi - overflowing " emerge " just beyond the limits of material quiddity, and is thus re-emerges into the operations of suppositum.
[1] See G. Lafont, structures and methods in the "Summa Theologica" of St. Thomas Aquinas , 2a ed., [Cogitatio fidei], Cerf, Paris 1996, in part . 151-171.
[2] See ST I, q. 39. 8c, "secundum quartam considerationem. [?]
[3] ST I, q. 44 a . 1c.
[4] Per l’analogia fra participans / partipatum e potentia / actus , considerata all’interno dell’ente, cf. ST I, q. 75 a . 5 ad 4; Quaestiones de quolibet III, q. 8 a . 1c; De substantiis separatis , c. 3.
[5] In a previous study devoted to fourth way, we have shown that the principle of participation is also valid in inventionis away just when it deals with the because the act of being based not only finished the intelligibility of the institution, but in fact its ... be. Cf A. Contat , "The fourth way of Saint Thomas Aquinas and the evidence of God of St. Anselm of Aosta Thomistic entity according to the three configurations," in Aa.Vv., St. Anselm of Aosta , Doctor Magnificus , edited by A. Aguilar, in stampa .
[6] ST I, q. 44 a . 1c. Lo stesso percorso dimostrativo si riscontra in Compendium theologiae I, c. 69: « Adhuc. Omne quod habet aliquid per participationem, reducitur in id quod habet illud per essentiam, sicut in principium et causam [...]. Ostensum est autem supra, quod Deus est ipsum suum esse, unde esse convenit ei per suam essentiam, omnibus autem aliis convenit per participationem: non enim alicuius alterius essentia est suum esse, quia esse absolutum et per se subsistens non potest esse nisi unum, ut supra ostensum est. Igitur oportet Deum esse causam existendi omnibus quae sunt».
[7] Cf. Lectura super Ioannem c. 1, lc. 5 n. 133: «Creare autem est dare esse rei creatae». Vedasi pure Scriptum I, d. 37 q. 1 a . 1c. Per san Tommaso, è proprio l’essere che consente al teologo di pensare l’atto creatore come donazione, contrariamente a quanto postula Jean-Luc Marion.
[8] Cf. QD De potentia , q. 3 a . 4c: «Primus autem effectus est ipsum esse, quod omnibus aliis effectibus praesupponitur et ipsum non praesupponit aliquem alium effectum; et ideo oportet quod dare esse in quantum huiusmodi sit effectus primae causae solius secundum propriam virtutem». Vedasi anche CG III, c. 66 n. 4 e 7 (Marietti n. 2410 e 2413); ST I, q. 45 a . 5c; QD De potentia , q. 7 a . 2c; Quaestiones de quolibet XII, q. 5 a . 1c, nonché Super Librum De causis , lc. 4, dove san Tommaso commenta l’assioma neoplatonico «prima rerum creatarum est esse».
[9] È la notissima formula di QD De potentia , q. 7 a . 2 ad 9.
[10] Cf. CG III, c. 69 n. 9 (Marietti n. 2430): «Sed [Deus] immensitate suae virtutis attingit omnia quae sunt in loco: cum sit universalis causa essendi, ut dictum est».
[11] C. Fabro , Partecipazione e causalità , [Opere Complete, 19], Editrice del Verbo Incarnato, Segni 2010, 441.
[12] Cf. ST I, q. 45 a . 4 ad 1: «cum dicitur, prima rerum creatarum est esse, ly esse non importat subiectum creatum; sed importat propriam rationem obiecti creationis».
[13] Cf. ST I-II, q. 66 a . 5 ad 4: «ens commune est proprius effectus causae altissimae, scilicet Dei».
[14] Cf. CG I, c. 26 n. 5 (Marietti n. 241): «Quod est commune multis, non est aliquid praeter multa nisi sola ratione: sicut animal non est aliud prater Socratem et Platonem et alia animalia nisi in intellectu [...]. Multo igitur minus et ipsum esse commune est aliquid prater omnes res existentes in intellectu nisi solum.
[15] Su questa interpretazione del τὸ τί ἦν εἶναι Aristotelian, cf. A. de Muralt in Aristotle, The Metaphysics , Translation analytical books Γ, Ζ, Θ, Ι, Λ and Les Belles Lettres, Paris 2010, 410: "The famous phrase to Ti einai seems obscure to many. Yet it is very simple. It is sous forme substantivée et dans les mêmes termes, la réponse à la question “qu’est ce que être (pour telles chose)”».
[16] Cf. De substantiis separatis , c. 8: « Sed considerandum est, quod ea quae a primo ente esse participant, non participant esse secundum universalem modum essendi, secundum quod est in primo principio, sed particulariter secundum quemdam determinatum essendi modum qui convenit vel huic generi vel huic speciei».
[17] Cf. Scriptum I, d. 3 q. 3 a . 1c: «In intellectu enim divino similitudo rei intellectae est ipsa divina essentia, quae est rerum causa exemplaris et efficiens».
[18] ST I, q. 44 a . 3c.
[19] Il sintagma «potentia essendi» si riscontra, a proposito dell’essenza, in Sententia super Physicam VIII, lc. 21 n. 13: «Omnis ergo substantia quae est post primam substantiam simplicem, participat esse. Omne autem participans componitur ex participante et participato, et participans est in potentia ad participatum. In omni ergo substantia quantumcumque simplici, post primam substantiam simplicem, est potentia essendi».
[20] Cf. L.-B. Geiger , La participation dans la philosophie de S. Thomas d’Aquin , Vrin, Paris 1942, 36-73, the A dove. posizione del problema formulated the che comanda does the dual esito. Rileviamo a p. 65: "The limitation of the forms is the first in its order, irreducible. We can not hope to account for the appeal to a composition with other elements, or to inherence in a subject, because these elements as this subject must themselves be determined and limited to be, and require limited to be explained in turn. " Questa cade nel momento obiezione in cui viene the Essenza per ciò che è Considerata, CIOE una capacità di essere potenza o, giacché il proprio di una potenza è di essere limitante, non limitata.
[21] Cf. C. Fabro , Partecipazione e causalità , 52-60; La nozione metafisica di partecipazione , [Opere Complete, 3], Editrice del Verbo Incarnato, Segni 2005, 26-29; «La determinazione dell’atto nella metafisica tomista», in Esegesi tomista , [Cathedra sancti Thomae, 11], Pontificia Università Lateranense, Roma 1969, 331.
[22] Cf. Scriptum I, d. 48 q. 1 a . 1c: «omne simile oportet esse compositum ex eo in quo convenit cum alio simili, et ex eo in quo differt ab ipso, cum similitudo non sit nisi differentium».
[23] Per san Tommaso, tutti gli attributi divini sono simultaneamente causa efficiente ed esemplare dello loro somiglianze create, cominciando ovviamente dallo Esse identico in Dio alla Essentia . Cf. Scriptum I, d. 10 q. 5 a . 1 ad 4: «omnia attributa divina sunt principium productionis per modum efficientis exemplaris; sicut bonitatem omnia bona imitantur, et essentiam omnia entia, et sic de aliis»; stessa dottrina in Scriptum I, d. 38 q. 1 a . 1c.
[24] Cf. Scriptum II, d. 16 q. 1 a . 1 ad 3: «convenientia potest esse dupliciter: aut duorum participantium aliquod unum, et talis convenientia non potest esse Creatoris et creaturae, ut objectum est; aut secundum quod unum per se est simpliciter, et alterum participat de similitudine ejus quantum potest; ut si poneremus calorem esse sine materia, et ignem convenire cum eo, ex hoc quod aliquid caloris participaret: et talis convenientia esse potest creaturae ad Deum, quid Deus dicitur ens hoc modo quod est ipsum suum esse; creatura vero non est ipsum suum esse, sed dicitur ens, quasi esse participans; et hoc sufficit ad rationem imaginis». Questo ragionamento evidenzia bene che il rapporto di somiglianza che unisce la creatura al Creatore si gioca sullo esse , e non primariamente sull’essenza ut sic come presupponeva il P. Geiger.
[25] Cf in this regard CG III, c. 2, in no particular 8 (No Marietti 1825), ST I-II, q. 1 to . 2c; Expositio Books Posteriorum I, lc. 10, No. 7.
[26] ST I, q. 44 to . 4c.
[27] Cf. Scriptum I, d. 14 q. 2 a . 2c.
[28] Cf. ST I, q. 103 a . 3c: «Manifestum est enim quod bonum habet rationem finis. Unde finis particularis alicuius rei est quoddam bonum particulare: finis autem universalis rerum omnium est quoddam bonum universale. Bonum autem universale est quod est per se et per suam essentiam bonum, quod est ipsa essentia bonitatis: bonum autem particulare est quod est participative bonum. Manifestum est autem quod in tota universitate creaturarum nullum est bonum quod non sit participative bonum. Unde illud bonum quod est finis totius universi, oportet quod sit extrinsecum a toto universo».
[29] Cf. ST I, q. 44 a . 4 ad 3: «omnia appetunt Deum ut finem, appetendo quodcumque bonum, sive appetitu intelligibili, sive sensibili, sive naturali, quia est sine cognitione: quia nihil habet rationem boni et appetibilis, nisi secundum quod participat Dei similitudinem». Sottolineiamo la necessità del nesso fra la ratio boni e la partecipazione assimilativa a Dio.
[30] Cf. De divinis nominibus IV, lc. 1: «unumquodque enim bonum est, secundum quod est res actu».
[31] Cf. CG III, c. 20 n. 8 (Marietti n. 2016): «manifestum est enim quod res in Deum sicut in finem non solum secundum esse substantiale, sed etiam secundum ea quae ei accidunt pertinentia ad perfectionem; et etiam secundum propriam operationem, quae etiam pertinet ad perfectionem rei».
[32] Sulla duplex bonitas dell’ente creato, cf. la Expositio libri Boetii De ebdomadibus , lc. 4: «in bonis creatis est duplex bonitas, una quidem secundum quod dicuntur bona per relationem ad primum bonum, et secundum hoc et esse eorum et quicquid in eis est a primo bono est bonum; alia uero bonitas consideratur in eis absolute, prout scilicet unumquodque dicitur bonum in quantum est perfectum in esse et in operari, et hec quidem perfectio non competit bonis creatis secundum ipsum esse essenciale eorum, set secundum aliquid superadditum quod dicitur uirtus eorum».
[33] Ricordiamo che l’efficienza divina non crea soltanto l’atto di essere, ma pure l’essenza che lo specifica. Cf. QD De potentia , q. 3 a . 5 ad 2: «ex hoc ipso quod quidditati esse attribuitur, non solum esse, sed ipsa quidditas creari dicitur: quia antequam esse habeat, nihil est, nisi forte in intellectu creantis, ubi non est creatura, sed creatrix essentia».
0 comments:
Post a Comment