Part III (Secunda Secundae) Part 252 (2/2)

_I answer that,_ The Divine essence cannot be seen by man through any cognitive power other than the intellect. Now the human intellect does not turn to intelligible objects except by means of the phantasms [*Cf. I, Q. 84, A. 7] which it takes from the senses through the intelligible species; and it is in considering these phantasms that the intellect judges of and coordinates sensible objects. Hence in any operation that requires abstraction of the intellect from phantasms, there must be also withdrawal of the intellect from the senses. Now in the state of the wayfarer it is necessary for man's intellect, if it see G.o.d's essence, to be withdrawn from phantasms. For G.o.d's essence cannot be seen by means of a phantasm, nor indeed by any created intelligible species [*Cf.

I, Q. 12, A. 2], since G.o.d's essence infinitely transcends not only all bodies, which are represented by phantasms, but also all intelligible creatures. Now when man's intellect is uplifted to the sublime vision of G.o.d's essence, it is necessary that his mind's whole attention should be summoned to that purpose in such a way that he understand naught else by phantasms, and be absorbed entirely in G.o.d. Therefore it is impossible for man while a wayfarer to see G.o.d in His essence without being withdrawn from his senses.

Reply Obj. 1: As stated above (A. 3, Obj. 2), after the resurrection, in the blessed who see G.o.d in His essence, there will be an overflow from the intellect to the lower powers and even to the body. Hence it is in keeping with the rule itself of the divine vision that the soul will turn towards phantasms and sensible objects. But there is no such overflow in those who are raptured, as stated (A. 3, Obj. 2, ad 2), and consequently the comparison fails.

Reply Obj. 2: The intellect of Christ's soul was glorified by the habit of the light of glory, whereby He saw the Divine essence much more fully than an angel or a man. He was, however, a wayfarer on account of the pa.s.sibility of His body, in respect of which He was ”made a little lower than the angels” (Heb. 2:9), by dispensation, and not on account of any defect on the part of His intellect. Hence there is no comparison between Him and other wayfarers.

Reply Obj. 3: Paul, after seeing G.o.d in His essence, remembered what he had known in that vision, by means of certain intelligible species that remained in his intellect by way of habit; even as in the absence of the sensible object, certain impressions remain in the soul which it recollects when it turns to the phantasms. And so this was the knowledge that he was unable wholly to think over or express in words.

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FIFTH ARTICLE [II-II, Q. 175, Art. 5]

Whether, While in This State, Paul's Soul Was Wholly Separated from His Body?

Objection 1: It would seem that, while in this state, Paul's soul was wholly separated from his body. For the Apostle says (2 Cor. 5:6, 7): ”While we are in the body we are absent from the Lord. For we walk by faith, and not by sight” [*_Per speciem,_ i.e. by an intelligible species]. Now, while in that state, Paul was not absent from the Lord, for he saw Him by a species, as stated above (A. 3). Therefore he was not in the body.

Obj. 2: Further, a power of the soul cannot be uplifted above the soul's essence wherein it is rooted. Now in this rapture the intellect, which is a power of the soul, was withdrawn from its bodily surroundings through being uplifted to divine contemplation.

Much more therefore was the essence of the soul separated from the body.

Obj. 3: Further, the forces of the vegetative soul are more material than those of the sensitive soul. Now in order for him to be rapt to the vision of G.o.d, it was necessary for him to be withdrawn from the forces of the sensitive soul, as stated above (A. 4). Much more, therefore, was it necessary for him to be withdrawn from the forces of the vegetative soul. Now when these forces cease to operate, the soul is no longer in any way united to the body. Therefore it would seem that in Paul's rapture it was necessary for the soul to be wholly separated from the body.

_On the contrary,_ Augustine says (Ep. CXLVII, 13, ad Paulin.; de videndo Deum): ”It is not incredible that this sublime revelation”

(namely, that they should see G.o.d in His essence) ”was vouchsafed certain saints, without their departing this life so completely as to leave nothing but a corpse for burial.” Therefore it was not necessary for Paul's soul, when in rapture, to be wholly separated from his body.

_I answer that,_ As stated above (A. 1, Obj. 1), in the rapture of which we are speaking now, man is uplifted by G.o.d's power, ”from that which is according to nature to that which is above nature.”

Wherefore two things have to be considered: first, what pertains to man according to nature; secondly, what has to be done by G.o.d in man above his nature. Now, since the soul is united to the body as its natural form, it belongs to the soul to have a natural disposition to understand by turning to phantasms; and this is not withdrawn by the divine power from the soul in rapture, since its state undergoes no change, as stated above (A. 3, ad 2, 3). Yet, this state remaining, actual conversion to phantasms and sensible objects is withdrawn from the soul, lest it be hindered from being uplifted to that which transcends all phantasms, as stated above (A. 4). Therefore it was not necessary that his soul in rapture should be so separated from the body as to cease to be united thereto as its form; and yet it was necessary for his intellect to be withdrawn from phantasms and the perception of sensible objects.

Reply Obj. 1: In this rapture Paul was absent from the Lord as regards his state, since he was still in the state of a wayfarer, but not as regards the act by which he saw G.o.d by a species, as stated above (A. 3, ad 2, 3).

Reply Obj. 2: A faculty of the soul is not uplifted by the natural power above the mode becoming the essence of the soul; but it can be uplifted by the divine power to something higher, even as a body by the violence of a stronger power is lifted up above the place befitting it according to its specific nature.

Reply Obj. 3: The forces of the vegetative soul do not operate through the soul being intent thereon, as do the sensitive forces, but by way of nature. Hence in the case of rapture there is no need for withdrawal from them, as from the sensitive powers, whose operations would lessen the intentness of the soul on intellective knowledge.

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SIXTH ARTICLE [II-II, Q. 175, Art. 6]

Did Paul Know Whether His Soul Were Separated from His Body?

Objection 1: It would seem that Paul was not ignorant whether his soul were separated from his body. For he says (2 Cor. 12:2): ”I know a man in Christ rapt even to the third heaven.” Now man denotes something composed of soul and body; and rapture differs from death.

Seemingly therefore he knew that his soul was not separated from his body by death, which is the more probable seeing that this is the common opinion of the Doctors.

Obj. 2: Further, it appears from the same words of the Apostle that he knew whither he was rapt, since it was ”to the third heaven.” Now this shows that he knew whether he was in the body or not, for if he knew the third heaven to be something corporeal, he must have known that his soul was not separated from his body, since a corporeal thing cannot be an object of sight save through the body. Therefore it would seem that he was not ignorant whether his soul were separated from his body.

Obj. 3: Further, Augustine says (Gen. ad lit. xii, 28) that ”when in rapture, he saw G.o.d with the same vision as the saints see Him in heaven.” Now from the very fact that the saints see G.o.d, they know whether their soul is separated from their body. Therefore Paul too knew this.

_On the contrary,_ It is written (2 Cor. 12:3): ”Whether in the body, or out of the body, I know not, G.o.d knoweth.”

_I answer that,_ The true answer to this question must be gathered from the Apostle's very words, whereby he says he knew something, namely that he was ”rapt even to the third heaven,” and that something he knew not, namely ”whether” he were ”in the body or out of the body.” This may be understood in two ways. First, the words ”whether in the body or out of the body” may refer not to the very being of the man who was rapt (as though he knew not whether his soul were in his body or not), but to the mode of rapture, so that he ignored whether his body besides his soul, or, on the other hand, his soul alone, were rapt to the third heaven. Thus Ezechiel is stated (Ezech. 8:3) to have been ”brought in the vision of G.o.d into Jerusalem.” This was the explanation of a certain Jew according to Jerome (Prolog. super Daniel.), where he says that ”lastly our Apostle” (thus said the Jew) ”durst not a.s.sert that he was rapt in his body, but said: 'Whether in the body or out of the body, I know not.'”

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