Part I (Prima Pars) Part 19 (1/2)
Now in both of these, human knowledge is a.s.sisted by the revelation of grace. For the intellect's natural light is strengthened by the infusion of gratuitous light; and sometimes also the images in the human imagination are divinely formed, so as to express divine things better than those do which we receive from sensible objects, as appears in prophetic visions; while sometimes sensible things, or even voices, are divinely formed to express some divine meaning; as in the Baptism, the Holy Ghost was seen in the shape of a dove, and the voice of the Father was heard, ”This is My beloved Son” (Matt. 3:17).
Reply Obj. 1: Although by the revelation of grace in this life we cannot know of G.o.d ”what He is,” and thus are united to Him as to one unknown; still we know Him more fully according as many and more excellent of His effects are demonstrated to us, and according as we attribute to Him some things known by divine revelation, to which natural reason cannot reach, as, for instance, that G.o.d is Three and One.
Reply Obj. 2: From the images either received from sense in the natural order, or divinely formed in the imagination, we have so much the more excellent intellectual knowledge, the stronger the intelligible light is in man; and thus through the revelation given by the images a fuller knowledge is received by the infusion of the divine light.
Reply Obj. 3: Faith is a kind of knowledge, inasmuch as the intellect is determined by faith to some knowable object. But this determination to one object does not proceed from the vision of the believer, but from the vision of Him who is believed. Thus as far as faith falls short of vision, it falls short of the knowledge which belongs to science, for science determines the intellect to one object by the vision and understanding of first principles.
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QUESTION 13
THE NAMES OF G.o.d (In Twelve Articles)
After the consideration of those things which belong to the divine knowledge, we now proceed to the consideration of the divine names.
For everything is named by us according to our knowledge of it.
Under this head, there are twelve points for inquiry:
(1) Whether G.o.d can be named by us?
(2) Whether any names applied to G.o.d are predicated of Him substantially?
(3) Whether any names applied to G.o.d are said of Him literally, or are all to be taken metaphorically?
(4) Whether any names applied to G.o.d are synonymous?
(5) Whether some names are applied to G.o.d and to creatures univocally or equivocally?
(6) Whether, supposing they are applied a.n.a.logically, they are applied first to G.o.d or to creatures?
(7) Whether any names are applicable to G.o.d from time?
(8) Whether this name ”G.o.d” is a name of nature, or of the operation?
(9) Whether this name ”G.o.d” is a communicable name?
(10) Whether it is taken univocally or equivocally as signifying G.o.d, by nature, by partic.i.p.ation, and by opinion?
(11) Whether this name, ”Who is,” is the supremely appropriate name of G.o.d?
(12) Whether affirmative propositions can be formed about G.o.d?
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FIRST ARTICLE [I, Q. 13, Art. 1]
Whether a Name Can Be Given to G.o.d?
Objection 1: It seems that no name can be given to G.o.d. For Dionysius says (Div. Nom. i) that, ”Of Him there is neither name, nor can one be found of Him;” and it is written: ”What is His name, and what is the name of His Son, if thou knowest?” (Prov. 30:4).
Obj. 2: Further, every name is either abstract or concrete. But concrete names do not belong to G.o.d, since He is simple, nor do abstract names belong to Him, forasmuch as they do not signify any perfect subsisting thing. Therefore no name can be said of G.o.d.
Obj. 3: Further, nouns are taken to signify substance with quality; verbs and participles signify substance with time; p.r.o.nouns the same with demonstration or relation. But none of these can be applied to G.o.d, for He has no quality, nor accident, nor time; moreover, He cannot be felt, so as to be pointed out; nor can He be described by relation, inasmuch as relations serve to recall a thing mentioned before by nouns, participles, or demonstrative p.r.o.nouns. Therefore G.o.d cannot in any way be named by us.