1 From Impassibility to Self- Affectivity: the Trinitarian Metaphysics of Esse in Thomas’ Summa theologiae The Aquinas Lecture in the Department of Philosophy

From Impassibility to Self-Affectivity the Trinitarian

Metaphysics of Esse in Thomasrsquo Summa theologiae

The Aquinas Lecture in the Department of Philosophy at the University of Dallas

Irving TexasThe Feast of St Thomas Aquinas 2015

Wayne J HankeyDepartment of Classics Dalhousie University and Kingrsquos College Halifax

Cosigrave vid iumlo la gloriosa rota muoversiThe Moving Circles of Theology

Albert Aquinas Siger Solomon Dionysius and other doctors with Dante and Beatrice in the circle of Sun

(Vellutello) Paradiso X

DICITUR EXODI III EX PERSONA DEI EGO SUM QUI SUM

In Thomasrsquo rightly ordered Summa theologiae Sacred Doctrine exercises its privilege to begin treating its subject God with Himself Though ldquofaith presupposes natural knowledge as grace does naturerdquo when setting out as preamble to demonstrate the existence of God as the first necessity of our theology we hear ldquolsquoI am Who amrsquo said by the person of Godrdquo

ὁδὸς ἄνω κάτω μία καὶ ὡυτήEADEM EST VIA QUA DESCENDITUR ET

ASCENDITURThus co-ordinately and simultaneously though differing in kind from revealed theology philosophical theology rises from Godrsquos effects so as to make the Divine speech intelligible to us We are led to what is above reason by developing our natural reasoning until we reach the philosophical sciences and certain conceptual knowing Elsewhere when drawing the circles described by these rising and descending movements Aquinas takes us back to the origins when he unknowingly quotes Heraclitus ldquothe way up and down are the samerdquo I shall think with you this evening about the encirclings by which Thomasrsquo multilayered thearchy manifests the God who includes and embraces us within a cosmos material and spiritual However before entering those perfect or motionless motions let me bring before you besides the one way by which philosophy ascends and Godrsquos self-knowledge descends the other great circle described by all things the circle of Conversion

omnis causa primaria plus est influens super causatum suum quam causa universalis secundaThe First Proposition of the Liber de causis

OMNIUM RERUM PRAEEXISTIT IN DIVINA ESSENTIAhellip OMNIS EFFECTUS CONVERTITUR AD CAUSAM A QUA PROCEDIT UT PLATONICI

DICUNT

Conversion as the structure of all except the First was worked out most completely and scientifically by Proclus For Proclus all reality beneath the One ndash Good is structured by mone proodos epistrophe All is in the First proceeds from it and is converted back towards its source when it achieves its proper good Aquinasrsquo most weighty authorities for the Proclean formation are the quasi apostolic St Dionysius the Areopagite and the Liber de Causis posing as the cap of Aristotlersquos system Augustinersquos Trinitarian theology enables importing this conversion into God Himself and it structures his whole theological cosmic system and its parts

ATTINGIT AD IPSUM DEUMThe logic of the Deus in se is manifested first in the Quinque Viae to the Existence of God and its basic structure does not vary until its completion in the Sending of the Divine Persons There what has come to be called ldquomystical experiencerdquo enters with the language of touching common to the tradition from Plato and Aristotle and crucially for Aquinas to Plotinus and Augustine ldquoattingit ad ipsum Deumrdquo

God is in all things by His essence power and presence according to His common mode as the cause existing in the effects which participate in His goodness Above and beyond this common mode however there is a special mode consonant with the nature of a rational being in whom God is said to be present as the known in the knower and the beloved in the lover And because the rational creature by its knowing and loving touches God Himself according to this special mode God is said not only to exist in the rational creature but also to dwell therein as in His own temple

This touching will be our goal tonight

Paris BN MSS grec 437 First page of the Dionysian corpus a gift from the Byzantine Emperor Michael II to King Louis the Pious the Western Emperor in 827 About 860 Eriugena translated the Greek into Latin

PERFICITUR ETIAM PER HOC QUODAMMODO TOTIUS OPERIS DIVINI UNIVERSITAS DUM HOMO QUI EST ULTIMO CREATUS CIRCULO QUODAM IN SUUM REDIT PRINCIPIUM IPSI RERUM

PRINCIPIO PER OPUS INCARNATIONIS UNITUS

The fundamental logic continues into the questions on creation and thus into the Summa as a whole Thomasrsquo thearchy unrolls and rewinds by way of linked concentric circles ever more inclusive of otherness until the Summa theologiae even encircles evil within the remaining going out and returning of the tripartite system of God human and Christ as the man-God The divine trinitarian life as conversio is established as containing principle and end in the First Part The return to God as Goodness per se takes place in the cosmos fallen in the exitus of the Second Part the vast world constructed by humans because as image of God they are principles of their own works That fall is a consequence of our pursuit of our good happiness and that quest contains the possibility of our return Thus the Pars Secunda is named by motion de motu rationalis creaturae Each thing is moved by indeed convertitur ad suum bonum implicitly at least the cause from which it proceeds primarily and ultimately God The human motion is given a way back the Tertia Pars is de Christo qui secundum quod homo via est nobis tendendi in Deum1010

1111A Master lectures on the cosmic circles

The Order of the Quinque ViaeThe Order of the Quinque ViaeMOTUS INCIPIT A CAUSA EFFICIENTE ET TERMINATUR AD

CAUSAM FINALEM

Order is on Thomasrsquo mind when he begins the Five Ways and he explains why we starts where he does ldquothe first and more manifest wayrdquo is from motion Aristotlersquos four causes are the deep background of the viae Thomas uses them to structure his writing in the Summa theologiae at the beginning of the treatment of God when moving from creatures to God and at the end for moving from God to creatures Consequently although millennia have flowed under the bridge between the causes and the ways it is significant that in both places Aquinas employs the same order one not used by Aristotle Thomas positions matter and form between the moving and final causes The source of motion is the obvious beginning just as its opposed cause the final is appropriate end He says glossing Aristotle who also mentions their opposition ldquomotion begins from efficient cause and ends at final causerdquo

MOTUS INCIPIT A CAUSA EFFICIENTE ET TERMINATUR AD CAUSAM FINALEM

On the way up in the viae motion actualizes matterrsquos contingent potentiality it is raised to formal perfection as the good or end it lacks Motion is evident to our senses and starting with it is a concession to where our knowing starts On the way down the Trinity is cause God as the principle of all procession ie the Father knows the form by which he acts in and as the Son and loves the Son and himself as end in the Spirit So Thomas completes the circle by showing that God is cause in each of Aristotlersquos four senses Thus understood the order Thomas uses in the viae in distinction from his sources in Aristotle belongs to their character as proof

ARISTOTELES MANIFESTIORI ET CERTIORI VIA PROCESSIT AD INVESTIGANDUM SUBSTANTIAS A MATERIA SEPARATAS

SCILICET PER VIAM MOTUS

The First Way is from the bare fact of motion to the Unmoved Mover The Second is from the existence of distinct things These require a first maker The Third is from a fundamental difference between things some are necessary some only possible (contingent) In both theory and practice the possible depend upon the necessary Thus we come to what is necessary through itself and gives necessity to others The Fourth Way is from a second fundamental difference among things that we grade them as greater and less better and worse All of these require a standard of comparison the greatest the best the most beautiful etc The Fifth Way is from the end of motion that corporal unknowing things always or mostly operate in a way which will bring them to the best this requires an intelligence governing natural things ad finem It Aquinas says we call God as we do also with the other four conclusions

HOC DICIMUS DEUMAt the end of the Five Ways we have arrived at

1) An articulated and ordered cosmos from mere motion we came to things or substances ordered first as necessary and possible and then as greater and less better and worse finally all were united into one teleological order of nature bringing it to the best

2) A cognition which can know it a sensing making judging and intelligently ordering knower

3) A considerable knowledge of God The Unmoved Mover becomes a Maker who is Necessary through itself He is the standard of the greatest and best the Intelligence which orders the movements of nature to the best end

The physical psyche and divinity are mutually connected as are the knower and known

II The Scholarship and Thomasrsquo Method INTELLECTUS NON UNIVOCE INVENITUR IN DEO

ET IN NOBIS

The beginning of the Summa Theologiae and its treatment of God give Aquinasrsquo most innovative characteristic enigmatic and influential doctrines about what sacred theology is and about the relations of nature and grace philosophy and revelation in it The De Deo then works them out in the movement from God as One to God as Three from God as Sent to God as Creator In the articles the Platonic and Peripatetic traditions pagan Christian Islamic and Jewish meet positions of Plato and Aristotle Philo and Clement of Alexandria Plotinus and Augustine Proclus and Dionysius Avicenna Averroes and Maimonides as well as Thomasrsquo contemporaries are directly discussed or are in the background of the argument In consequence there is scarcely a passage in the questions we shall consider together which is not surrounded by a mountain of scholarship and controversy historical philosophical and theological

The Scholarship and Thomasrsquo Method

When inviting me to deliver this lecture Dr Rosemann indicated that my engagement with some of this was part of what drew your interest in my work John Milbank Catherine Pickstock Jean-Luc Marion Alain de Libera Michel Henry Gilles Emery Ruedi Imbach Franccedilois-Xavier Putallaz Serge-Thomas Bonino Richard Taylor and most recently Thierry-Dominique Humbrecht and Philipp Rosemann have demanded my admiration and critical attention in succession to Armstrong Aubenque Booth Boyle Bradley Chenu Dewan Dondaine Fabro Geiger Gauthier Gersh Gilson Grabmann Hadot Jeauneau Lonergan de Lubac Owens Saffrey Trouillard van Steenberghen Weacuteber the list is very long and these names are indicative not exhaustive I can say nothing directly about most of them and talk about the Summa as well Despite their silence be assured that they and many more are here with us this evening Perhaps you may want to ask questions supplying blood to give them voice or we might speak about them during my seminar Nonetheless it may be helpful for me to locate what I take to be Aquinasrsquo method in the De Deo relative to the positions represented by a few of these names

The Trinitarian Metaphysics of Esse

My title declares that Aquinasrsquo Metaphysics of Esse is Trinitarian and indeed my principal aim this evening is to exhibit how this is so This may lead to the impression that I have forsaken my criticism of Milbankrsquos Radical Orthodoxy and what I take to be its collapse of reason into faith and human philosophical ratiocination into angelic intellectual intuition The opposite is the case and the key both to Thomasrsquo differentiations and the movement through them is that the argument is step by step We end with God as three but we begin with God as one which for Aquinas has the nature of the beginning We end with the Trinitarian self-diremption of esse into three infinite subsistences but our reasoning cannot begin there We pass by way of the self-reflectivity of God as knowing but we begin with the circle described by the names of the simple substance We get to real substantial relations in God based in internal opposition by way of the Godrsquos self-knowing and self-loving but these activities are not themselves the Trinitarian persons And although the middle term here is the self-affectivity of the divine giving and receiving of itself to itself I do not follow Michel Henry into a complete identity of philosophy and Christianity

From Impassibility to Self-AffectivityEqually to take up the other side of the current academic intra mural games my ldquofrom Impassibility to Self-Affectivityrdquo may suggest that I have given way before the polemics of Marion and Humbrecht against Neoplatonism (and in the case of Humbrecht even against Dionysius because he is the medium of Proclus) In fact again the opposite is the case Thomasrsquo division of the De Deo he finds in Dionysius at his most Proclean and the step by step movement from the simple to the divided is as fundamental to that Neoplatonism as are the divine names as primordial causes self-constitution knowing as the self-return of simple substance and the emanations which produce the divine subsistences and finite being Thomasrsquo De Deo is not to be reduced to Neoplatonism but Proclus and Dionysius are our guides when we laboriously follow its steps Boethius and Eriugena can help when we try to understand why he repeats the same content under different perspectives The mutual interplay of form and content enables both the transition from one perspective to another and our acceptance of the change to that immutable content consequent on these transitions While our theology cannot start with being as Trinitarian step by step our reasoning about it and its representation to us are more conformed as the multiplicity within the simplicity is more manifest

Notre Dame with the three Scholastic requirements of system (Panofsky)

1totality (sufficient enumeration)2arrangement according to a system of homologous parts and

parts of parts (sufficient articulation) and 3distinctness and deductive cogency (sufficient interrelation)

III The Trinitarian metaphysics of Pure Being in St Thomasrsquo Summa Theologiae

UNUM IGITUR EST PRIUS OMNI MULTITUDINE ET PRINCIPIUM EIUS

A The Structure

In the sillage of Philo and Clement of Alexandria by the end of the Quinque Viae we have moved through Physics to Cosmogony A cosmos has come to birth in mind a process which will continue after the manner of Dionysius and Eriugena in the questions leading from Godrsquos Simplicity to his Unity Through Physics and Cosmogony we enter Theology proper This theology concerns not how God is but how he is not and begins with the circle proceeding from Divine to Unity This theology concerns not how God is but how he is not and begins with the circle proceeding from Divine to Unity It is negative theology removing from God every kind of composition and brings us to what we may locate within the categories of contemporary scholarship as a Metaphysics of Pure Being With that in view we can sketch Thomasrsquo argument in the De Deo

Mapping the Structure of the Mapping the Structure of the Ipsum Esse Ipsum Esse SubsistensSubsistens

the the Deus in SeDeus in Se of the of the Summa theologiaeSumma theologiaeWithin the joining Within the joining of the way up and the way down entailed by Sacred

Doctrinersquos use of philosophy according to the right order for according to the right order for learning this subjectlearning this subject

the the Summa theologiaeSumma theologiae as a whole and its parts describe self-related as a whole and its parts describe self-related circlescircles of of

RemainingRemaining ( (mone in Deo continentur omnia)Going-outGoing-out ( (proodos exitus)ReturnReturn (epistrophe reditus ad Deum convertuntur omnia)

by which all things come out from and circle back to their beginning by which all things come out from and circle back to their beginning God God

Three partsThree parts accomplish this ( accomplish this (Summa theologiae Summa theologiae 12)12)GodGodMovement Movement of the rational creature in towards and into God (of the rational creature in towards and into God (de motu de motu

rationalis creaturae in Deumrationalis creaturae in Deum))Christ the WayChrist the Way uniting the two and thus perfecting the human uniting the two and thus perfecting the human

movement into its sourcemovement into its source2323

Within these there is Within these there is The Tripartite Structure of the The Tripartite Structure of the de Deode Deo

De Deo unoDe Deo uno TreatingTreating the essence of God QQ 2-26the essence of God QQ 2-26De Deo TrinoDe Deo Trino Treating the distinction of Persons QQ 27-43 Treating the distinction of Persons QQ 27-43

Together these constitute theTogether these constitute the Deus in seDeus in seDe Deo CreanteDe Deo Creante Treating the procession or emanation of Treating the procession or emanation of

creatures QQ 43ff creatures QQ 43ff

The The De Deo unoDe Deo uno is tripartite is tripartiteWhether God isWhether God is Q 2 Q 2How God isHow God is or better is not QQ 3-13 or better is not QQ 3-13The operationsThe operations of the divine essence QQ 14-26 of the divine essence QQ 14-26

III B From Motion to its End and on to the Circle from Simplicity III B From Motion to its End and on to the Circle from Simplicity to Unityto Unity

OSTENSUM EST AUTEM SUPRA QUOD DEUS EST PRIMUM MOVENS IMMOBILE UNDE MANIFESTUM EST QUOD DEUS NON EST CORPUS

In the Quinque Viae the Unmoved Mover becomes a Maker who is Necessary through itself He causes and is the standard of the greatest and best the Intelligence which orders the movements of the unknowing corpora naturalia to the best end Aristotlersquos Unmoved Mover the esse in actu et nullo modo in potentia is the incorporeal beginning of our knowing of ldquoHow God is or better is notrdquo QQ 3-13 These questions contain the Conceptual Names common to Godrsquos essence and their circular structure from Simplicity to Infinity and back around to Unity The treatise the names and its structure derive modified from the Divine Names of Dionysius (and thence from Proclus)

Its beginning the De Simplicitate Dei argues from what the Five Ways established Esse in actu must be completely without composition By way of Aristotlersquos causes his Unmoved Mover and his fundamental philosophical framework we originate a Neoplatonic circle of remaining going out and returning The De Deo starts then with the impassable God This God is set absolutely against everything else it moves He is unmoved and unmovable its potentiality makes it movable He is nullo modo in potentia it is composite He is utterly simple so simple that He is non solum sua essentiahellip sed etiam suum esse these are identical in Him Aquinasrsquo God begins as impassably transcendent

Q3 De simplicitate as simple God is mone remaining Esse negates all composition is per se forma and thus subsistent and identical with essentia The entrance to thinking the divine is the Platonic Aristotelian denial of corporeality

Q8 Existentia dei in rebus God exists in all things ldquointimerdquo and ldquoimmediaterdquo ldquosicut agens adest ei in quod agitrdquo ldquout dans eis esse et virtutem et operationemrdquo Depends on Aristotlersquos simultaneity of cause and effect and esse creatum as the proper effect of the identity of essentia and esse

Q4 De perfectione remaining continued ldquoin uno existentia omnia praehabetrdquo Perfection is a negation by eminence not in a genus ipsum esse per se subsistens has no proper likeness creation is participation

Q9 De immutabilitate Picking up from the negation implicit in the distinction of the interior operations of knowing and willing from the exterior of power in Q8 Q9 begins the reditus by denying mutability of what is purus actus

Q5 De bono in communi begins the exit Following Plato the Good is simultaneously efficient and final cause as the end it presupposes the other causes

Q10 De aeternitate dei As time depends on motion mutability denied leads to eternity another negation Inclusive as ldquotota simulrdquo it is ldquonon est aliud quam ipse Deusrdquo and the proper measure of esse itself

Q6 De bonitate dei The Good is by nature self diffusive as established in Q5 Now this is applied to God ldquoomnes perfectioneshellipeffluunt ab eordquo

Q11 De unitate dei This unity is above beings ex eius simplicitate in things ex infinitate eius perfectionis and of things ldquoab unitate mundirdquo

ldquoThe consideration of his infinity and existence in things for it belongs to God to be everywhere and in all things insofar as He is uncontainable (incircumscriptibilis) and infiniterdquo Q7 De infinitate ldquomaxime formale omnium est ipsum esserdquo so is infinite and perfect as per se forma

Unity is a ldquosecond perfectionrdquo ie Unity is a ldquosecond perfectionrdquo ie unity contains the difference between unity contains the difference between the starting simplicity and the many the starting simplicity and the many and varied beings which came out and varied beings which came out from it from it It is the first of the gathering It is the first of the gathering conclusions of essersquos emanations conclusions of essersquos emanations others include Godrsquos Happiness and others include Godrsquos Happiness and the Mission of the Divine Persons the Mission of the Divine Persons

2727St Thomas rightly divides the Word of Truth

From the Motionlessly Moving God to His Real Relations

This circle is only the first of many describing Godrsquos inner and This circle is only the first of many describing Godrsquos inner and outer life The next ones concern how God returns upon himself outer life The next ones concern how God returns upon himself in self-knowing and self-loving They come after two questionsin self-knowing and self-loving They come after two questions

ldquo ldquoHow God is Known by Usrdquo How God is Known by Usrdquo and and ldquoHow God is Named by Usrdquo ldquoHow God is Named by Usrdquo

Then follow the Internal Operations of God1 Knowing (14-18) and2 Loving(19-21)3 their combination in Providence amp Predestination (22-24)

Next is n The External Operation Godrsquos Power (25)n Gathering Summary and Transition Godrsquos Happiness (26)

5 Beginning with Q27 the Trinity Processions within God personal emanations based in His internal operations of Knowing and Loving Scriptural revelation is necessary in order to know that there is real relation with the opposition of Giving and Receiving in the essence

6 A Gathering Conclusion and Transition the Mission of the Persons (Q43)mdashwith which we shall terminate this lecture

7 Beginning with Q44 the Creation the external procession based on power In the emanation of Creation what receives is unequal to what gives (the divine essence united in the real subsistences) the relation is not mutual but rather of creature to creator In fact the unequal relation of dependence is what constitutes the creature as creature

How God is Known by Us and How God is Named by Us Summation a break and a transition

IPSA ESSENTIA DEI FIT FORMA INTELLIGIBILIS INTELLECTUS

Here we find three of Aquinasrsquo most characteristic and determinative doctrines created grace his astonishingly positive version of how we name God and his analogy of being These sharply differ from the thinking of Dionysius who provided authority structure and doctrine for the circle of the Names of the Essence In our progress to levels ever more inclusive of multiplicity and difference we step out of Dionysiusrsquo circle into the differentiation of self-reflexive knowing In Thomasrsquo balanced system with the questions on how God is known and named by us and on the Divine Operations dominated by knowing Aristotle re-emerges vis-agrave-vis the Neoplatonists

We come to Godrsquos knowledge from its effect our knowing and naming of the essence in its exitus from simplicity to its multiplication in things and return to Unity The likeness of our created knowledge to the divine knowing is by analogy These questions reflect on this first naming they are therefore a break in the argumentmdashone of several strongly marked breaks in the De Deo Characteristically the greater transitions are preceded by a gathering (here the name Unity) As manifesting a created likeness knowing and naming in common with the Quinque viae and Thomasrsquo method throughout are a further step in the ascent from effect to cause As self-reflexive they move us further in the descent into the Divine self-differentiation

III E The Operations of the EssenceListing all the Aristotelian conceptions functioning in the questions

on the Divine Operations would lead us astray but some outstandingly important are these

1Knowing is an activity energeia or operation

2It is a perfect or internal activity in which the object is in the agent

3Knowing is known in reflection upon the unity of knower and known

4From Proclus but attributed to Aristotle by way of the Liber de causis simple substance has perfect self-return and thus knows this is the philosophical basis for moving from Q11 to Q14

5Naming follows on knowing

6Will or desire follows on knowing

7Truth is in the intellect dividing and uniting

8There is also a productive operation whose object is outside the agent

9Knowing as self-complete is the perfect life of motionless motion which is beatitude

10Human knowing begins from effects3333

From the Names of the Essence to its OperationsDICITUR IN LIBRO DE CAUSIS QUOD SCIENS ESSENTIAM SUAM

REDIT AD ESSENTIAM SUAMOf the Aristotelian conceptions functioning in the questions on the Divine Operations this one derived from Proclus but attributed to Aristotle by way of the Liber de causis simple substance has perfect self-return and thus knows must be emphasized because it is the philosophical basis for moving from Q11 to Q14

QQ 14-26 The Operations of the Essence two perfect and internal and one imperfect and external (power) For the internal activities the object of

the act is within the action the known is in the knower the willed in the lover From these alone the Trinitarian relations come

QQ 14-18 De scientia ideis veritate falsitate et vita Consequent on the perfect return of simple esse upon itself these

questions are centered around knowing derive from it their figure motionless motion with which they conclude as enabling the attribution of

life to ipsum esse subsistens Crucially knowing has a limit it is not ecstatic Godrsquos knowledge implies a relation to creatures as they are in God

In contrast will regards creatures as they are in themselves

QQ 19-21 De voluntate amore iustitia et misericordia Knowledge is attributed to the ipsum esse subsistens because it is simple

and returns on itself so willing which is the impulse for a greater unity of subject and object than knowledge gives follows The impulse and the unity are two sides of the same ldquothe more complete the coming forth

the more perfect is the unity between the origin and the term of the processionrdquo(1271ad 2)

From the Names of the Essence to its OperationsGOD IS IN ALL THINGS AS THE AGENT IS IN WHAT IT EFFECTS

ldquoUT DANS EIS ESSE ET VIRTUTEM ET OPERATIONEM

Widening and strengthening of internal difference Evidently this structure requires a thearchy with an ever widening and strengthening of differentiation which the operations effect Their separate existence requires a distinction between the esse and the operations of the esse Following Dionysius (mediating Proclus) Aquinas thinks this division is characteristic of spiritual beings Second both knowing and loving in the esse require self-relation The self-relation of esse is self-knowledge and the affirmation of known by the knower is the further identity given in the ecstatic impulse of love Third knowing is multiplied in the ideas These are the divine essence from the perspective of the multiple creatures but because the divine is also truth they are moreSince truth is not in things but is in the judgment of intellect an act of comparison for Aquinas to be truth the divine intellect must circle around itself to compare what goes out from it to itself as truth

Determining Principles in respect to Knowledge and Will in the First

I Simple subsistent being is without composition and cannot be affected from outside its determinations are per se in consequence the argument of the de deo shows esse as self-determining and self-affected The same holds for knowing which cannot be affected by what is outside it or below it

II The Aristotelian identity of knower and known the form of what is known is the form of the mind of the knower

With the Peripatetics I and II together prevent Godrsquos knowledge of the world of material particulars For Aquinas should these principles prevail in this way God could also not be their cause

III Aquinas knows and uses the Neoplatonic principle (with its logical basis in Porphyry at the latest) ldquoa thing is received (or known) according to the mode of the receiver (or knower)rdquo from the beginning of his writing It comes to him early both from Boethius and the Liber de causis so he does not think of it as Platonic rather than Aristotelian This modifies the Aristotelian identity in such a way as to enable Godrsquos knowledge of creation and is fundamental to the analogy of being and the positive knowledge of God by us 3636

The Determining Principles in respect to Knowledge amp Will

Two things prevent III being sufficient to solve all the problems a) If the First Cause is only knowing and causes by knowing then all it knows will necessarily existmdashEriugena draws a conclusion like this To prevent his kind of result for Thomas the emanation of creatures requires will in addition (Moses Maimonides whose Guide of the Perplexed was well known to Aquinas works out this problematic) b) The basis of the effect must be discernable in the cause in order for it to be known as cause Ultimately this requires the internal self-differentiation of Ipsum Esse Subsistens to which we are attending Its concluding result is the giving and receiving which is the Trinity and as Trinity is the cause of creation thus the necessary and natural emanations of knowing and willing are the origin of the voluntary emanation which is creation

The Operations of the Essence ContinuedSIMUL INTELLECTUM ET VOLUNTATEM

QQ 21-24 De providentia praedistinatione de libro vitaeThe third general distinction within the operations those with intellect and will together In order to allow ipsum esse subsistens to have its proper effect entia as themselves participated forms of esse and thus substantial and proper images of the cause causing as well as caused Aquinas must go back to an ancient distinction between providence and fate providence is in the cause and governance or execution is in the governed and requires the substantial reality of second causes ldquoProvidence is hellip reason in the mind of the provider But the execution of providence governance is something active in the governor and something passive in the governedrdquo (1232) As secondary causes all except the last effects are agents of government

The basis of the effect must be discernable in the cause in order for it to be known as cause Different states within the divine correspond to and also consist in states of the creature This also requires the internal self-differentiation of Ipsum Esse Subsistens distinctions between Godrsquos ldquoscientia visionisrdquo (of what is) and ldquosimplicis intelligentiaerdquo (of what could be but never is) in knowing and most strikingly between the love which creates irrational creatures the rdquoamor quasi concupiscentiaerdquo and ldquoamor amicitiaerdquo creating rational creatures with whom God can enter into friendship

From the Self-reflexivity of Knowing and Willing to Motionless Motion

VOLUNTAS CUIUS OBIECTUM PRINCIPALE EST BONUM QUOD EST EXTRA VOLUNTATEM OPORTET QUOD SIT

MOTA AB ALIQUO

1) Aquinas maintains ldquothe knowledge of God implies a relation to creatures as they are in Godrdquo (11415) because of the formal identity of knower and known

2) The composition this introduced into God (although constantly denied by Aquinas because of the difference between the divine and the human modes of being and knowing) is allowed because as he puts it when discussing the Divine Ideas ldquothe multiplication of the Ideas is not caused by things but by the divine essence comparing itself to thingsrdquo [multiplicantur Ideae non causantur a rebus sed ab intellectu divino comparante essentiam suam ad res]

3) By such reflective comparing real differentiation is introduced into God (it is not merely our way of looking at God)

4) Beyond this will is the impulse for a greater unity of subject and object than what knowledge with its duality gives Will is related to things as they are in seipsis With it because God is moved by himself as by an other the question of motionless motion arises again God is not moved by another different from himself but by himself as other ldquoThis is the way Plato said the Prime Mover moved Himselfrdquo

Motionless Motion Plato and Aristotle

Reconciled

Motionless MotionMotionless Motion Reconciling Plato and AristotleReconciling Plato and Aristotle

ISTE MOTUS EST ACTUS PERFECTI

For Aristotle and for Aquinas following him physical motion is the act of something which is imperfect Evidently the perfect God cannot move in this way In the Summa Theologiae both when treating Godrsquos knowing and when treating his willing Aquinas follows those reconciling Platorsquos self-moved creator and Aristotlersquos unmoved mover This enables him to predicate life of God and to have him moved by his own goodness For him in the De Anima Aristotle teaches that perceiving and thinking are motions in the general meaning of the word rather than in its specifically physical meaning In this way motion can include the act of the perfect The result is to dissolve the difference between a first being which moves itself (according to Plato) and a first being which is unmoved (according to Aristotle) Aquinas found this interpretation of Aristotle and the notion of Godrsquos activity as motionless motion in the Aristotelian Neoplatonic and Arabic commentators on Aristotle and in many other ancient sources Aquinas supposed that Aristotle did not assert against Plato that knowing was different from motion but that thinking was a different kind of motion So Plato taught that ldquoGod moves himself but not in that way in which motion is the act of the imperfectrdquo

From Motionless Motion to the Self-Affectivity of Real Relations Persons in God

LICET MOTUS NON SIT IN DIVINIS EST TAMEN IBI ACCIPERE

5) In love God is ldquotranslated out of himself into the belovedrdquo thus love overcomes the division of knower and known and raises the divine self-differentiation to another level of othering

6) ldquoSince there is real relation in God there is real oppositionrdquo Cum igitur in Deo realiter sit relatiohellipoportet quod realiter sit ibi oppositiordquo (1283)

7) ldquoNo motion is in the Divine however there is receivingrdquo ldquoMotus non sit in divinis est tamen ibi accipererdquo (1421 ad 3) The real opposition in God is the Divine esse as given and received

8) ldquoIt is true to say that whatever eminence the Father has the Son hashellip For the Father and the Son have the same essence and dignity but the Father has them in the form of giver and the Son in the form of receiverrdquo ldquoVere ergo dicitur quod quidquid dignitatis habet Pater habet Filiushellip[E]adem enim est essentia et dignitas Patris et Filii sed in Patre est secundum relationem dantis in Filio secundum relationem accipientis (1424 ad 2)

9) Real opposition as self-differentiation is Godrsquos self-affectivity (a term I owe to Michel Henry)

Breaks summation transition From the External Operation amp the Divine Happiness to the

Trinitarian Relations

QQ 25 amp 26 De Potentia dei and Beatitudine deiWe move from the internal perfect activities or processions which become the relations of equals in the trinitarian essence to the external operation of power Originating in what has no prior in any sense (the ldquoFatherrdquo) it is modified in the divine intellect and will (ldquoWordrdquo and ldquoSpiritrdquo) to produce the emanation of universal being as an unequal reception this relation of the unequal recipient to the divine esse is creation

Thomas holds that we cannot deduce real relations within divinity the real giving and receiving of the divine essence In this sense although the Trinitarian real relations are formed from the internal activities of the essence and are both necessary and natural we need Scriptural revelation to be certain that they exist This lack does not stem from weakness in their logical necessity but from the deficiency of human knowing

This break comes with an inclusive conclusion We return to the beginning of the operations in knowing because happiness belongs only to knowing beings and because knowing is the origin of will and power Comparably to the conclusion of the circle of the essential names unity divine happiness knows and enjoys its going forth in will and power and the happiness of the rational creatures who participate it ldquoIt possesses a continuous and most certain contemplation of itself and of all othersrdquo (1264)

From the Relations of Giving and Reception in the essence to the relation of what is received outside to its origin ie

creationAUGUSTINE COMES TO THE FORE

QQ 27 to 43 The Trinitarian processions of Ipsum esse subsistens as real relations in which the divine essence affects itself as given and

received The structure of the de deo trino in the Summa theologiae is complex involving two circles moving in opposite directions However the fundamental logic is simple Although the trinitarian relations stem from the operations of knowing and willing they draw us back to the esse essentia because they are not distinguished from it by being its operations but are rather the relations of the essence itself in which it is opposed within itself as giving and being received And despite this return to the origin (ipsum esse subsistens) they are the last internal stage in its fundamental logic that of circular emanations ever more divided and ever more inclusive of the proceeding difference

Formally they are ipsum esse subsistens completely given and received in its self encircling as knowing and willing Because the terms of the relation are opposed they are now subsistences in or of the essence

Real Relation and Opposition in the Essence CUM IGITUR IN DEO REALITER SIT RELATIOhellipOPORTET QUOD

REALITER SIT IBI OPPOSITIO

QQ27-28 Relation is real in God and requires internal oppositionThe procession of creatures is distinguished from the procession forming the Trinitarian real relations because ldquothe more complete the coming forth the more perfect is the unity between the origin and the term of the processionrdquo(1271ad 2) What is implied is pushed there is a divine esse acceptum ldquoinsofar as it has esse divinum from anotherrdquo [within the divinity] (1272ad3) The divine processions in the identity of essence are ldquoby the mode of self-relation to anotherrdquo (1281ad1) ldquoBy definition relation implies reference to another according to which the two things stand in relative opposition Therefore since in God there is real relation so there must be real oppositionrdquo (1283)

The knowledge which belongs to the divine esse as subsisting and returning on itself is modified as producing or received ldquoThe Son is God as generated not as generating Deity hence he is someone understanding not as producing a Word but as a Word producedrdquo (1342ad4)

The same order in divinity applies to Love ldquoOrigin in God is both an active and a passive termrdquo (1401)

The Bond of the Ecstatic Spirit

Father and Son are opposed as well as united Their connexio duorum is the Spirit who receives his being from both as love ldquoIf

you leave out the Spirit it is not possible to understand the unitas connexionis inter Patrem et Filiumrdquo (1398) This is the language and doctrine of Augustine Thus the whole Trinitarian process is a conversio an exitus and reditus the basis of that

other going out and return which is creation

The Spirit has two opposed aspects On the one hand it is connexio nexus unitas because it is bond of love overcoming

the opposition of Father and Son As spiritus which is the proper name of the third Person as well as the nature of divinity

as such the return to it is return to the unity from which Personal difference arises

On the other hand the Spirit is love as ecstatic Love is ldquoan action passing from the lover to the belovedrdquo The Spirit is thus ldquoGiftrdquo Love is the primal gift since as he quotes Aristotle ldquoa

gift is a giving which can have no returnrdquo The Spirit is the love by which all graces are given So by the Holy Spirit the Trinity

comes in mission to humans 4949

In sum the Divine Love is both the bond of unity and ecstatic In the questions on the Trinity in the Summa Theologiae the

consideration of the Spirit is transitional It is both the term of the outward movement and the beginning of the return to origin

These opposed aspects are the two aspects of the nature of spirit ldquowhich seems to signify impulsion and motionrdquo ldquoIt is the

property of love that it moves and impels the will of the lover into the belovedrdquo So the motion and impulse of love carry both

God in se and us back to unity

The Conclusion of Real Distinction in God the Mission of the Persons

Q43 3 The Invisible Mission of the Persons to the rational soul according to Sanctifying Grace

CREATURA RATIONALIS SUA OPERATIONE ATTINGIT AD IPSUM DEUM

ldquohellip God is in all things by His essence power and presence according to His one common mode as the cause existing in the effects which participate in His goodness Above and beyond this common mode however there is one special mode consonant with the nature of a rational being in whom God is said to be present as the known in the knower and the beloved in the lover And because the rational creature by its operation of knowledge and love touches God Himself according to this special mode God is said not only to exist in the rational creature but also to dwell therein as in His own templerdquo

Summa theologiae 1433 Est enim unus communis modus quo Deus est in omnibus rebus per essentiam potentiam et praesentiam sicut causa in effectibus participantibus bonitatem ipsius Super istum modum autem communem est unus specialis qui convenit creaturae rationali in qua Deus dicitur esse sicut cognitum in cognoscente et amatum in amante Et quia cognoscendo et amando creatura rationalis sua operatione attingit ad ipsum Deum secundum istum specialem modum Deus non solum dicitur esse in creatura rationali sed etiam

habitare in ea sicut in templo suo

Moissac 12th Century

ConclusionThomasrsquo Trinitarian Metaphysics of Esse

In our step by step following of our teacher from ldquolsquoI am Who amrsquo said by the person of Godrdquo to the Mission of the Spirit fundamentals of his understanding of Being have been revealed Because Esse is self-affecting God is Trinity The Incarnation is not added at the end of the system its deep ground begins showing itself from the beginning in the identity of Godrsquos existence with what he is the highest identity contains the ultimate difference The Divine generosity does not blind and sink us with its brilliance and immensity but adapts itself to the modes of our reception

ldquo Et hoc est quod dicit Dionysius I cap caelestis hierarchiae impossibile est nobis aliter lucere divinum radium nisi varietate sacrorum velaminum circumvelatumrdquo (Summa theologiae 119

Creation A Return to what is common to the Divine Esse acting acting according to its nature by knowledge and love

AN MIRABILEM QUONDAM DIVINAE SIMPLICITATIS ORBEM COMPLICAS

ldquoGodrsquos creative power is common to the whole Trinityrdquo (1321) ldquoWe must not only consider the emanation of a particular being from some particular agent but also the emanation of the whole of being from a universal cause which is God This is the emanation we designate with the name Creationrdquo (1451) ldquoSince creation requires no motion simultaneously something creates and is createdrdquo (1452ad3 ldquoThe relation of the creature to God is a real relation as I said above and as the Divine Names has itrdquo (1453ad1) ldquoCreation is passively accepted in the creature and is the creaturerdquo (1453ad2)

ldquoIt is necessary that more universal effects be reduced to more universal and prior causes Among all effects the most universal is being itself (ipsum esse) Consequently this is proper effect of the

first and most universal cause namely God rdquo(1455) ldquoThat which is the proper effect of the creating God is that which all

else presupposes namely being absolutelyrdquo (1455)

The Definition of Creation

Creation whose characteristic act is effecting esse absolutely is the emanation of the whole of being from a universal cause Since there is no motion or mutation in the act of creation it is diverse relations in the creator and the created The relation of the creature to God is real Passive creation is received in the creature and is the creature [the divine as creature]

This Lecture Ends

The LORD rests on the seventh day

Aquinasrsquo Motionlessly Moving and Self-Affecting GodAquinasrsquo Motionlessly Moving and Self-Affecting GodThe view overall of Part I De DeoThe view overall of Part I De Deo

ST ST 11 The nature of Sacred Doctrine11 The nature of Sacred DoctrineST ST 12 Does the subject matter God exist12 Does the subject matter God existST ST 13 13 God is SimpleST ST 1414 God is Perfect

ST ST 1515 amp 16 Goodness amp Godrsquos Goodness

ST ST 17amp 1817amp 18 God is Infinite and Exists in all things

ST ST 19 amp 11019 amp 110 God is Unchangeable amp Eternal

ST ST 111111 God is OneST ST 112 How God is Known by Us and112 How God is Known by Us andST ST 113 How is Named by Us then come the internal operations of God knowing and loving113 How is Named by Us then come the internal operations of God knowing and loving

ST ST 114 Godrsquos Knowledge 114 Godrsquos Knowledge ST ST 115 Godrsquos Ideas115 Godrsquos IdeasST ST 116 Truth116 TruthST ST 117 Falsity117 Falsity

ST ST 118 Godrsquos Life118 Godrsquos LifeST ST 119 Godrsquos Will119 Godrsquos WillST ST 120 Godrsquos Love120 Godrsquos LoveST ST 121 Godrsquos Justice and Mercyhellip121 Godrsquos Justice and Mercyhellip

ST ST 122 23 24 Godrsquos Providence Predestination and the Book of Life (knowing and 122 23 24 Godrsquos Providence Predestination and the Book of Life (knowing and loving together)loving together)ST 125 ST 125 Godrsquos Power Godrsquos Power ST 126 ST 126 Godrsquos HappinessGodrsquos HappinessBeginning with Beginning with ST ST 127 The Trinity personal emanations within God based in his 127 The Trinity personal emanations within God based in his internal operations of Knowing and Lovinginternal operations of Knowing and LovingBeginning with Beginning with ST ST 144 On the First Cause of all Beings we get the procession outside 144 On the First Cause of all Beings we get the procession outside Godrsquos essence the emanation of Creation Godrsquos essence the emanation of Creation This is the great widening of the circle which ultimately returns to its origin through This is the great widening of the circle which ultimately returns to its origin through Part II On the Human seeking God and Part III on Christ the Union of bothPart II On the Human seeking God and Part III on Christ the Union of both 5757

Excursus Excursus [excerpted and modified from my [excerpted and modified from my ldquoAb uno simplici non est nisi unum The Place of Natural and Necessary Emanation in Aquinasrsquo Doctrine of Creationrdquo]

From Trinitarian self-differentiation to CreationFrom Trinitarian self-differentiation to Creation

OPORTET PROCESSUM EMANATIONIS A DEO UNIRI QUIDEM IN IPSO PRINCIPIO MULTIPLICARI AUTEM SECUNDUM RES INFIMAS (SUMMA

CONTRA GENTILES 41 PROEMIUM)Commenting on the Liber de causis Aquinas wrote ldquonot all things receive

Godrsquos goodness in the same mode and equally but each according to the mode of its own potentialityrdquo This gives Thomasrsquo characteristically Platonic treatment of the emanation of creatures (the logical principles here are in the Timaeus) What proceeds out of God must be multiple diverse and unequal only thus can what is outside the divine substance receive his goodness so that the universal order is both as good as it can be in itself and will also represent him as adequately as possible (perfectius participat divinam bonitatem et repraesentat eam totum universum)

Creation for Aquinas requires three emanations of two distinct kinds First there are the internal emanations or processions within the divine essence which produce real distinctions and relations within the Principle These two emanations are necessary (necessitate absoluta ndash ldquowith an absolute necessityrdquo (Super Sent lib 1 dist 6 q 1 art 1) and natural They are emanations of the primary and most simple unities from the first and most simple unity ie the emanation of the Word which is the necessary and natural result of Godrsquos knowing himself and the emanation of the Spirit which is the necessary and natural result of the divine self-love 5858

Excursus Excursus From Trinitarian self-differentiation to CreationFrom Trinitarian self-differentiation to Creation

Aquinas tells us in Summa contra Gentiles that ldquoby necessity it must be that God always knows himselfrdquo that the necessary result of this self-knowledge is the ldquoemanationrdquo of the Verbum conceptum note the passive voice and that ldquoit must be that he proceeds naturaliter from the Fatherrdquo (ScG 411) Conceptio Verbi divini est naturalis (ST 1412 ad 4) These emanations are natural precisely as determined the natural is what is ordered to only one result (ST 1412 natura determinata est ad unum) If these processions were not necessary but contingent so that they might or might not happen what proceeds would be a creature not a divine being At De Potentia 23 Thomas invokes Avicenna on behalf of this necessity in God per se necesse est esse (at ST 1412 Avicenna is quoted without being named) The same necessity of the divine nature determines the emanation of the Spirit as love and as with the Son it is necessary that what proceeds be equal to its principle (De Potentia 102 ad 5) Equality as a characteristic is also especially appropriated to the Word as the first emanation from the Father who is the principle of the Trinitarian processions Aequalitas autem importat unitatem [] Et ideo aequalitas appropriatur Filio qui est principium de principio (ST 1398)

Excursus Excursus

ldquoThe first thing which proceeds from unity is equality and then multiplicity proceeds And therefore from the Father to whom according to Augustine unity is proper the Son processes to whom equality is appropriate and then the creature comes forth to which inequality belongsrdquo (ST 1472 ad 2)

The multiplication of equals is the origin of the other kind of emanation that of ldquoall being from the universal beingrdquo (ST 1454 ad 1) From his Commentary on the Sentences through all his writing as Gilles Emery has established for Aquinas the procession of the Son is the cause and reason of all subsequent emanations ldquoles processions des personnes sont la cause et la raison de la procession des creacuteatures (dans lrsquoexitus comme dans le reditus)rdquo The characteristics de la procession des creacuteatures are contrary to those of the first kind The necessary emanations within the divine determine the character of emanation outside it (ST 1455) This procession is voluntary because the divine being is necessarily willing Thomasrsquo position may be presented in words of Albert Magnus

ldquoIn the First will and essence are the same Thus as the first invariable is in respect to essence so also is the invariable according to will It is then a consequence of the rule lsquofrom the simple one nothing comes except a unityrsquo that from a will which is not at all diversified by what it wills there is nothing except unity [] Since it follows that because [the First] knows himself as the principle of everything he knows all which is so also it follows that because he wills himself as the principle of all things he wills all which isrdquo (De causis et processu 244)

For Aquinas will is essential to creation Because it is willed and not necessary creation is not an emanation or a real relation within God Rather it is a relation in the creature to God (ST 1271 ad 3 ST 1453) Because creation also originates in an intellectual principle (the divine self-love is a consequence of the divine self-knowledge) which as intellectual is filled with all the forms the order created is of multiple diverse and unequal beings

Far from opposing necessary emanation which is determined by the nature of the principle Aquinas incorporates it into the very life of God By his situation at a conclusion of a debate among the Arabic Peripatetics he is moved to separate necessary and free emanations In a way we do not find among the Hellenic Neoplatonists Aquinas places one within God the other in his relation ad extra Avicennarsquos God as necesse esse who produces his like out of the necessity of his nature has a very exalted place in the Thomistic theological hierarchy Aquinas acknowledges his debt to Ibn Sina both directly and by quoting him The divine Henads have an equal exaltation in Thomasrsquo divinity Their manner of coming forth in the One is echoed in the ab uno simplici non est nisi unum and the procession of the divine Persons The ex uno non nisi unum is most recognizable in the procession of the Verbum as aequalitasmdashan idea Aquinas credits to Augustine 6161

ExcursusExcursusFrom Trinitarian self-differentiation to CreationFrom Trinitarian self-differentiation to Creation

The equality of the unities within the thearchy and the ordered unity of the divine being whose knowing and loving are self-determinations by which the essence is given and received to itself distinguish this Christian Neoplatonism both from its pagan and from its Islamic and Jewish predecessors Thomasrsquo construction also differs in many ways from the Greek Christian Platonism of Dionysius on which he is so dependent They all however disclose the necessities of the logic within which all are working Thomas understands this logic better as his knowledge of Platonism grows and he grants a place in his system to what of its necessities each of his teachers discloses

From Impassibility to Self-Affectivity the Trinitarian Metaphysics of Esse in Thomasrsquo Summa theologiae

Cosigrave vid iumlo la gloriosa rota muoversi The Moving Circles of Theology

Dicitur Exodi III ex persona Dei ego sum qui sum

PowerPoint Presentation

ὁδὸς ἄνω κάτω μία καὶ ὡυτή eadem est via qua descenditur et ascenditur

Omnium rerum praeexistit in divina essentiahellip omnis effectus convertitur ad causam a qua procedit ut Platonici dicunt

attingit ad ipsum Deum

Perficitur etiam per hoc quodammodo totius operis divini universitas dum homo qui est ultimo creatus circulo quodam in suum redit principium ipsi rerum principio per opus incarnationis unitus

II The Scholarship and Thomasrsquo Method intellectus non univoce invenitur in Deo et in nobis

From Impassibility to Self-Affectivity

III The Trinitarian metaphysics of Pure Being in St Thomasrsquo Summa Theologiae Unum igitur est prius omni multitudine et principium eius A The Structure

Motionless Motion Plato and Aristotle Reconciled

The Bond of the Ecstatic Spirit Father and Son are opposed as well as united Their connexio duorum is the Spirit who receives his being from both as love ldquoIf you leave out the Spirit it is not possible to understand the unitas connexionis inter Patrem et Filiumrdquo (1398) This is the language and doctrine of Augustine Thus the whole Trinitarian process is a conversio an exitus and reditus the basis of that other going out and return which is creation The Spirit has two opposed aspects On the one hand it is connexio nexus unitas because it is bond of love overcoming the opposition of Father and Son As spiritus which is the proper name of the third Person as well as the nature of divinity as such the return to it is return to the unity from which Personal difference arises On the other hand the Spirit is love as ecstatic Love is ldquoan action passing from the lover to the belovedrdquo The Spirit is thus ldquoGiftrdquo Love is the primal gift since as he quotes Aristotle ldquoa gift is a giving which can have no returnrdquo The Spirit is the love by which all graces are given So by the Holy Spirit the Trinity comes in mission to humans

The Bond of the Ecstatic Spirit In sum the Divine Love is both the bond of unity and ecstatic In the questions on the Trinity in the Summa Theologiae the consideration of the Spirit is transitional It is both the term of the outward movement and the beginning of the return to origin These opposed aspects are the two aspects of the nature of spirit ldquowhich seems to signify impulsion and motionrdquo ldquoIt is the property of love that it moves and impels the will of the lover into the belovedrdquo So the motion and impulse of love carry both God in se and us back to unity

Conclusion Thomasrsquo Trinitarian Metaphysics of Esse

Cosigrave vid iumlo la gloriosa rota muoversiThe Moving Circles of Theology

Albert Aquinas Siger Solomon Dionysius and other doctors with Dante and Beatrice in the circle of Sun

(Vellutello) Paradiso X

DICUNT

CAUSAM FINALEM

ET IN NOBIS

A The Structure

MOTA AB ALIQUO

Reconciled

This Lecture Ends

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DICUNT

CAUSAM FINALEM

ET IN NOBIS

A The Structure

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Reconciled

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DICUNT

CAUSAM FINALEM

ET IN NOBIS

A The Structure

MOTA AB ALIQUO

Reconciled

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DICUNT

CAUSAM FINALEM

ET IN NOBIS

A The Structure

MOTA AB ALIQUO

Reconciled

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DICUNT

CAUSAM FINALEM

ET IN NOBIS

A The Structure

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Reconciled

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DICUNT

CAUSAM FINALEM

ET IN NOBIS

A The Structure

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Reconciled

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ET IN NOBIS

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CAUSAM FINALEM

ET IN NOBIS

A The Structure

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CAUSAM FINALEM

ET IN NOBIS

A The Structure

MOTA AB ALIQUO

Reconciled

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CAUSAM FINALEM

ET IN NOBIS

A The Structure

MOTA AB ALIQUO

Reconciled

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CAUSAM FINALEM

ET IN NOBIS

A The Structure

MOTA AB ALIQUO

Reconciled

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ET IN NOBIS

A The Structure

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Reconciled

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A The Structure

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Reconciled

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A The Structure

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Reconciled

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ET IN NOBIS

A The Structure

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Reconciled

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Excursus Excursus

ET IN NOBIS

A The Structure

MOTA AB ALIQUO

Reconciled

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MOTA AB ALIQUO

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A The Structure

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A The Structure

MOTA AB ALIQUO

Reconciled

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Reconciled

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Documents

1 From Impassibility to Self- Affectivity: the Trinitarian Metaphysics of Esse in Thomas’ Summa theologiae The Aquinas Lecture in the Department of Philosophy