Stichwort: Processio

Autor, Quelle: Lonergan, Systematics

Titel: Processio operati - Beispiel

Index: Processio operati; innerer Hervorgang eines Aktes aus einem Akt; Beispiel: Sehen -> Wunsch, Verstehen -> Definition, hinreichende Evidenz -> Urteil

Kurzinhalt: Processio operati; procession according to the mode of a processio operati

Text: 149a [...]

processio operati: an internal procession in which the principle is related to that which proceeds as act to act. Again, the determination of mode is metaphysical and external. A processio operati is illustrated by the act of desiring taking its origin from the act of seeing, by the act of defining taking its origin from the act of understanding, by the act of judging taking its origin from the act of grasping sufficient evidence, by the act of choosing taking its origin from a practical judgment.1 (Fs) (notabene)

procession according to the mode of a processio operati: an internal procession in which the originating act and the originated act are really distinct, not however on the basis of absolute existence but on the basis of relative existence. Again, the determination of mode is external and metaphysical. This definition has been worked out in order to state clearly a divine mystery. (Fs)

[...]

4 Divine procession is procession according to the mode of a processio operati.

159a A procession according to the mode of a processio operati is defined as an internal procession in which the originating act and the originated act are really distinct, not however on the basis of absolute existence, but only on the basis of relative existence. Every element in this definition is verified in each of the divine processions. (Fs)

159b There is a procession: the Son originates from the Father; the Holy Spirit originates from the Father and the Son. (Fs)
There is internal procession, as we concluded above. (Fs)
The originating act and the originated act are really distinct: the Father is really distinct from the Son; the Holy Spirit is really distinct from both the Father and the Son. (Fs)

This real distinction is not on the basis of absolute existence: there is only one God; the three divine persons are of one substance, that is, consubstantial. (Fs)
Finally, this real distinction is on the basis of relative existence, as the Council of Florence has established: everything is one except where there is relational opposition (DB 703, DS 1330, ND 325). (Fs)

5 A procession according to the mode of a processio operati does not signify a contradiction.

159c There seems to be a contradiction between these two assertions: (1) God is from God, and (2) there is only one God. For if there really and truly is an origin of God from God, it seems to follow that there are two gods. If, however, really and truly there is only one God, it seems to follow that there is no procession of God from God. (Fs)

159d This apparent contradiction is removed by the distinction between external and internal procession. When the procession is external, one thing originates from another, and so to suppose external procession in God implies either two gods or at least two things. However, when the procession in God is internal, the implication of there being two gods, so far from following on supposing the procession, is actually excluded. (Fs)

159e Note, however, that this solution is only negative. For a positive solution would demand some explanation of the difference between divine nature and created nature. Internal generation is excluded in a human being, in a lion, in a tree. But the reason internal generation is not excluded in God cannot be given unless one has a positive doctrine concerning the divine nature, and this doctrine is to be sought in the second part of the argument. (Fs)

Part Two: If one supposes intellectual emanation in God, it follows that there is a procession according to the mode of a processio operati.

161a We settle four things in this second part of the argument. First, from the hypothesis of a divine intellectual emanation, we conclude that divine procession is according to the mode of a processio operati. Next, we show that through this deduction we attain not an increase in knowledge but an increase in understanding. Third, we clarify what this increase in understanding consists of. Fourth, we explain that the understanding so attained is mediate, imperfect, analogical, and obscure. (Fs)

161b This second part of the argument, then, is related to the first as a hypothetical solution to a problem is related to a technically formulated problem. In the third part of the argument we shall ask whether there is any reason why this hypothesis ought to be accepted. There are three reasons for proceeding in this way and not otherwise. (Fs)

161c In the first place, it cannot be demonstrated that a procession according to the mode of a processio operati is an intellectual emanation; for one cannot conclude from what is less determinate to what is more determinate. (Fs)

161d In the second place, there are things which one should not seek to demonstrate, namely, principles. Now, besides principles that are self-evident to reason or revealed by God and accepted in faith, there are also principles that are properly theological. They are attained not through faith alone, nor through reason alone, nor through deductions from faith and reason, but through an understanding that comes at the end of an investigation by reason illumined by faith. (Fs) (notabene)

161e In the third place, the present question is a question of principle. For a principle is what is first in some order, and we are now dealing with the first assertion of our systematic investigation, in a way that is similar to the way in which St Thomas's first article concerning the Trinity in the Summa theologiae is concerned with divine procession and intellectual emanation (1, q. 27, a. 1 c, ad 2m, ad 3m). But this principle is not naturally known: we are dealing with a mystery in the strict sense of the term. Nor is this principle divinely revealed: what is divinely revealed we believe by faith; but what is now being sought is an understanding of the faith, or an understanding of what has been revealed by God and proposed by the church for us to believe by faith. (Fs)

Stichwort: Processio

Autor, Quelle: Lonergan, Bernard J.F., The Trinune God: Systematics

Titel: Processio, zwei Meinungen

Index: Hervorgang; Thomisten allgemein: vom Verstehen zum Wort; vom Akt der Liebe zum Geliebten; Lonergan: von der Evidenz zum Urteil; vom Urteil zum Willen

Kurzinhalt: But we take the trinitarian analogy from the fact that we experience in ourselves two processions, the first of which is within intellect, while the second is from intellect toward will.

Text: 221d The importance of this question is that corresponding to these opposed opinions there are opposed theoretical systems. Some take the trinitarian analogy from determining that there are two processions in us, one within intellect and the other within will; so that, just as the act of understanding produces the word in the first procession, so the act of love produces the 'beloved in the lover' in the second; John of St Thomas1 and Thomists generally have been of this opinion. But we take the trinitarian analogy from the fact that we experience in ourselves two processions, the first of which is within intellect, while the second is from intellect toward will. In the first procession, we judge because and according as we grasp the sufficiency of evidence. And in the second, we choose because and according as we judge. (Fs) (notabene)

221e Thus, we do not follow the opinion of Thomists in this matter, both because it prescinds from our internal experience in its conception of the psychological trinitarian analogy, and because it prescinds from our internal experience in its interpretation of the texts of St Thomas on psychological reality. However, we postpone this general question to appendices 1 and 2, and for now we ask only whether in the writings of St Thomas 'the beloved in the lover' is constituted or produced by the act of loving. (Fs)

Stichwort: Processio

Autor, Quelle: Lonergan, Bernard J.F., The Trinune God: Systematics

Titel: Processio - nur 2 Hervorgänge in Gott

Index: Schlussfolgerung: nur 2 Hervorgänge aus Gott

Kurzinhalt: First, we argue that in the deity two processions can be conceived on the basis of the likeness of intellectual emanation.

Text: processions that can be conceived through the likeness of intellectual emanation. (Fs)

189a Next, we argue that only two processions in God can be conceived through the likeness of intellectual emanation. (Fs)

For in God there can be conceived only one act of understanding, only one word, only one love. (Fs)

But there is only one emanation of one love; there is only one emanation of one word; and the divine act of understanding cannot intellectually emanate from some other principle. (Fs)

Therefore, in terms of the likeness to intellectual emanation, one can conceive only two processions in God. (Fs)

189b The major premise is certain both by reason of the act and by reason of the object: by reason of the act, since in God, who is absolutely simple, there is only one act; by reason of the object, because the infinite act of understanding attains the totality of being, the infinite act of affirming attains the totality of truth, the infinite act of love attains the totality of the good.2 (Fs)

189c The minor premise is evident inasmuch as it asserts that in a single eternal and immutable act there is one emanation of one word and one emanation of one love. In us, however, in some measure there is an intellectual emanation of the act of understanding, to the extent that when we are intellectually conscious we inquire, investigate, and reason, so that we may come to an act of understanding. But this is not the case with God, since God is not reduced from the potency to the act of understanding. (Fs)

Stichwort: Processio

Autor, Quelle: Lonergan, Bernard J.F., Verbum: Word and Idea in Aquinas

Titel: processio - operati, operationis

Index: Thomas: 2 Arten von Bewegung; eductio principiati a suo principle - exitus causati a causa; (De Veritate) processio operati - operationis

Kurzinhalt: The distinction is drawn between 'processio operationis,' the emergence of a perfection from (and in) what is perfected, and 'processio operati,' the emergence of one thing from another.

Text: 3/3 In the work on the Sentences two types of procession are distinguished: the first is local movement, properly the local movement of an animal; the second, which alone is considered relevant to the divine processions, is described as 'eductio principiati a suo principle,'1 and equivalently as 'exitus causati a causa.'2 In the De veritate thought is somewhat more refined. The distinction is drawn between 'processio operationis,' the emergence of a perfection from (and in) what is perfected, and 'processio operati,' the emergence of one thing from another. Next, it is argued that, since in God there is no capacity to be perfected, there can be in God no possibility of a 'processio operationis,' such as the procession of the act of understanding from the intellect or the procession of the act of love from the will. Accordingly, created analogy to the divine processions has to be sought in instances of 'processio operati,' such as the procession of the inner word in the intellect.3 (107; Fs)

4/3 One may find a parallel distinction to the above in the Contra Gentiles, where it is remarked that the origin of the divine Word is not of act from potency but 'sicut oritur actus ex actu.'1 On the other hand, a new approach is to be recognized in the De potentia. Procession, it is said, primarily denotes a local movement from a starting point, through intermediate positions taken in their proper order, towards a goal. But this primary meaning is to be generalized until procession refers to 'omne illud in quo est aliquis ordo unius ex alio vel post aliud.' After a variety of examples of this generalized meaning, attention concentrates on the 'duplex operatio.'2 The Summa proceeds more peremptorily to the same conclusion: all procession is according to some action;3 and as there are actions that go forth into external matter, so also there are actions that remain in the agent. (107f; Fs)

Stichwort: Processio

Autor, Quelle: Lonergan, Bernard J.F., The Trinune God: Systematics

Titel: Processio - operati, operationis

Index: Unterschied; processio operati - operationis; per modum operati

Kurzinhalt: And if the nature itself is a potency, the procession of the act is a processio operationis, and on this basis a perfection is received in the perfectible. But if the nature is an act, the procession of the act is a processio operati, ...

Text: 369d The notional acts are natural.1 For a nature is a principle of movement and of rest in that in which it is. Movement in the broad sense includes the act of what is complete (actus perfecti), such as the act of understanding and the act of willing; this kind of act remains in the subject, because a nature is an intrinsic principle of the act itself ('in that in which it is'). And if the nature itself is a potency, the procession of the act is a processio operationis, and on this basis a perfection is received in the perfectible. But if the nature is an act, the procession of the act is a processio operati, and on this basis an act proceeds from an act. Finally, if the proceeding act is identical with the act from which it proceeds, the procession is said to be per modum operati.2 (Fs)

371a Now the generation of the Son and the spiration of the Holy Spirit are from an intrinsic principle that is not perfectible but is infinite in perfection; likewise, what proceeds is infinite in perfection; and since there is but one infinite, the procession is per modum operati. Therefore, all that are required to constitute the acts as natural are verified. (Fs; tblVrw)

Stichwort: Processio

Autor, Quelle: Lonergan, Bernard J.F., The Trinune God: Systematics

Titel: Terminologie - processio operati (Beispiele)

Index: Terminologie: verschiedene Arten von processio; processio operati - operationis (Beispiele)

Kurzinhalt: The procession of an operation is illustrated by the act of seeing taking its origin from both the power of sight and the eye, ... A processio operati is illustrated by the act of desiring taking its origin from the act of seeing, by the act of defining

Text: Terminology

145a
[...]
procession: the origin of one from another.

[...]

external procession, into another: the origin of one reality from another. Here the determination of mode is external and metaphysical. Making, creating, and animal generation are illustrations. (Fs)

internal procession, in the same: both the principle and that which proceeds are in the same [...]1 Again, the determination of mode is external and metaphysical. However, 'in the same' can be understood in three ways, namely, in the same subsistent, within the same consciousness, in the same faculty or potency.2 (Fs)

149a
procession of an operation: an internal procession in which the principle and that which proceeds are related as potency and act. Again, the determination of mode is external and metaphysical. The procession of an operation is illustrated by the act of seeing taking its origin from both the power of sight and the eye, the act of understanding taking its origin from both the possible intellect and the intelligible species, the act of will taking its origin from both the will and from a habit received in the will.3 (Fs)

processio operati: an internal procession in which the principle is related to that which proceeds as act to act. Again, the determination of mode is metaphysical and external. A processio operati is illustrated by the act of desiring taking its origin from the act of seeing, by the act of defining taking its origin from the act of understanding, by the act of judging taking its origin from the act of grasping sufficient evidence, by the act of choosing taking its origin from a practical judgment.4 (Fs) (notabene)

procession according to the mode of a processio operati: an internal procession in which the originating act and the originated act are really distinct, not however on the basis of absolute existence but on the basis of relative existence. Again, the determination of mode is external and metaphysical. This definition has been worked out in order to state clearly a divine mystery. (Fs)

151a
divine procession: the origin of God from God. Here, the determination of mode is external yet natural. A divine procession is illustrated by the generation of the Son from the Father and also by the procession of the Holy Spirit from both the Father and the Son. (Fs)

Stichwort: Processio

Autor, Quelle: Lonergan, Bernard J.F., The Trinune God: Systematics

Titel: operatio: operationis - operati (Verstand, Intellekt, Wort)

Index: Intellekt -> Wort (processio operati); species intelligibilis -> Verstehen (processio operationis)

Kurzinhalt: And although in this terminology the possible intellect informed by a species is an active potency with respect to the act, the action, the operation, of understanding, nevertheless the process from this active potency to the act of understanding is ...

Text: 555a In the terminology apparently derived from Avicenna, the possible intellect, informed by an impressed species, is a principle of action or operation, and indeed the formal principle of action or operation. This action or operation is the act of understanding. And although in this terminology the possible intellect informed by a species is an active potency with respect to the act, the action, the operation, of understanding, nevertheless the process from this active potency to the act of understanding is not a processio operati but a procession of an operation [see §5 above]. For understanding is related to the intellect informed by a species not as an effect to its efficient cause but as a perfection to a perfectible. On the other hand, the word that is the term of the action, the operation, the act of understanding, and is produced by this action, operation, act, is a product or effect; hence, in relation to the word, the intellect informed by a species is the principle of an effect or the principle of a product, and the procession of the word is said to be a processio operati. (Fs)

Stichwort: Processio

Autor, Quelle: Lonergan, Bernard J.F., The Trinune God: Systematics

Titel: processio operati (Akt von Akt) - processio operationis (aus Potenz zu Akt)

Index: Hauchung, Wort; processio operati (Akt von Akt) - processio operationis (aus Potenz zu Akt)

Kurzinhalt: ... whether the procession of love from a word is a processio operati. To this the answer would seem to be in the affirmative.

Text: 617c One may ask, however, whether the procession of love from a word is a processio operati. To this the answer would seem to be in the affirmative. The distinction made in De veritate, q. 4, a. 2, ad 7m, consists in this, that a procession of an operation (processio operationis) is a procession of a perfection from or in that which is perfectible, while a processio operati is a procession of a perfection from a perfection. Again, a procession of an operation is a procession of an act from a potency, which cannot be admitted in God, but a processio operati is a procession of an act from an act, and it is at least not so clear that this is to be excluded from God. Therefore, if an act of willing comes either from the potency of willing or from a potency that has been disposed or informed by a habit, the procession is that of an operation; if, on the other hand, the act of willing comes from another second act, namely a word, the procession is a processio operati, for it is the procession of a perfection from a perfection, of an act from an act. (Fs; tblStw: Processio) (notabene)

Stichwort: Processio

Autor, Quelle: Lonergan, Bernard J.F., The Trinune God: Systematics

Titel: processio operati - intelligibilis

Index: Hervorgang d. inneren Wortes: 2 Aspekte: processio operati - intelligibilis; Emanation - Kausalität

Kurzinhalt: There are two aspects to the procession of an inner word in us. There is the productive aspect; intelligence in act is proportionate to producing the inner word. There is also the intelligible aspect: inner words do not proceed with mere natural ...

Text: Even more helpful is the following, from ibid. 207, reflected a bit, but not this clearly, in De Deo Trim's explanation of the phrase 'actu priori determinatae.'

There are two aspects to the procession of an inner word in us. There is the productive aspect; intelligence in act is proportionate to producing the inner word. There is also the intelligible aspect: inner words do not proceed with mere natural spontaneity as any effect does from any cause; they proceed with reflective rationality; they proceed not merely from a sufficient cause but from sufficient grounds known to be sufficient and because they are known to be sufficient. I can imagine a circle, and I can define a circle. In both cases there is efficient causality. But in the second case there is something more. I define the circle because I grasp in imagined data that, if the radii are equal, then the plane curve must be "uniformly round. The inner word of defining not only is caused by but also is because of the act of understanding. In the former aspect the procession is processio operati. In the latter aspect the procession is processio intelligibilis. Similarly, in us the act of judgment is caused by a reflective act of understanding, and so it is processio operati. But that is not all. The procession of judgment cannot be equated with procession from electromotive force or chemical action or biological process or even sensitive act. Judgment is judgment only if it proceeds from intellectual grasp of sufficient evidence as sufficient. Its procession also is processio intelligibilis] (Fs; tbl Stw: Processio)