Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Göttliche intellektuelle Emanation: Hypothese, Ableitung, Deduktion

Kurzinhalt: Now we want to conceive clearly and distinctly what a divine intellectual emanation would be like ... first, that the infinite act is an originating act ...

Textausschnitt: 163a The meaning of intellectual emanation has already been discussed above. Now we want to conceive clearly and distinctly what a divine intellectual emanation would be like. And we are proposing this conception as a supposition or a hypothesis. (Fs)

163b Moreover, since intellectual emanation exists by virtue of intellectual consciousness itself as determined by some act, we have to suppose that there is consciousness in God, and indeed intellectual consciousness. We also have to suppose that this intellectual consciousness is determined by an act, and that this act can only be the infinite act. Finally, we have to suppose that this consciousness, thus determined, is dynamic, that is, that it has a conscious exigence for an emanation. (Fs)

163c From these suppositions it follows, first, that the infinite act is an originating act. In God there cannot be any real distinction between infinite act and divine consciousness; and since they are not really distinct, they cannot be conceived as really determining and as really determined. Therefore, the motive on account of which and in accord with which there is an exigence for the emanation is known by the infinite act. And through this knowledge and conscious exigence, the infinite act is constituted as an originating act. (Fs)

163d Second, it follows that an originated act really and truly comes forth within divine consciousness. One cannot suppose that an infinite act is inconsistent with itself, that it has a conscious exigence for an emanation and yet there is no emanation, or that it has an exigence for an emanation within consciousness and yet there is no emanation within consciousness. Thus, if an originating act is posited, then necessarily, by that very fact, a true and real emanation is also posited. And if there is a true and real emanation, then there is also that which emanates, that is to say, there is also an originated act. (Fs)

163e Third, it follows that the originated act is infinite. For the originated act is not nothing, and therefore it is either finite or infinite. Now, it cannot be finite, for everything finite is also created, and everything created originates through external procession; but an act within consciousness and originated by virtue of consciousness is originated internally. Moreover, everything finite is contingent; but what is originated because of the exigencies of divine consciousness is originated by necessity. It remains, then, that the originated act is infinite. (Fs)

163f Fourth, it follows that God originates from God. Whatever is infinite is God. But the originating act is infinite; the originated act is infinite; the originated act truly and really comes forth from the originating act. Thus, on the supposition of divine intellectual emanation, God originates from God. (Fs)

163g Fifth, it follows that the originating act and the originated act are not really distinct with respect to absolute existence. For the originating act and the originated act are infinite. But there is only one infinite act; therefore, with respect to absolute existence there cannot be a real distinction between the originating act and the originated act. (Fs)

165a Sixth, it follows that the originating act and the originated act are really distinct with respect to relative existence. Opposed relations of originating and originated necessarily follow upon the supposition of real emanation that we have made. And it makes no difference to this that the same act is originating and originated. For we are not discussing a causal emanation, which would cease to be if cause and effect were not two really distinct absolutes. We are discussing an intellectual emanation, according to which to love the good is right because loving proceeds from the good truly affirmed, and affirming the good is true because affirming proceeds from a grasp of evidence. And it cannot be demonstrated by reason that this truth and this rightness are to be excluded because the act of grasping evidence, of affirming, of loving is infinite, and there is only one infinite act. (Fs)

165b Thus, if divine intellectual emanation is supposed, all that pertains to divine procession and all that we have already proved from the truths of faith under the heading 'procession according to the mode of a processio operati' follows. (Fs)

165c Now, if there is a deduction, there is also some understanding; and this understanding is not annulled simply by the fact that a premise is only a supposition or a hypothesis. Thus, if divine intellectual emanation is supposed, there results some understanding of the faith. (Fs)