Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Das natürliches Verlangen d. Intellekts 4 (desiderio intellectus, appetitus); Einwand 1a: Potenz kann nicht oboediential sein; oboedientiale Potenz zu Akt; Nichtwiderspruch (Essentialismus); Definition (actus perfecti, a. imperfecti usw.); Weisheit Gottes

Kurzinhalt: Essentialists think that there is nothing in things but essences, that is, what can be known through definitions; and since there is no relation between definitions that are simply different except that of noncontradiction, they necessarily conclude ...

Textausschnitt: 653e The objector further rejoins: But this sort of potency cannot be obediential. For this potency implies an ordination or relation to act, while obediential potency is related to act only by the negative relation of noncontradiction. (Fs) (notabene)

To this we reply that this negative conception of obediential potency fits in with some systems, but not with all. (Fs)

655a Essentialists think that there is nothing in things but essences, that is, what can be known through definitions; and since there is no relation between definitions that are simply different except that of noncontradiction, they necessarily conclude that nature is related to the gifts of grace only by the negative relation of noncontradiction. (Fs)

655b As we explained above (appendix 1, §2 and §3), the same definition can be verified in reality either as an act of what is complete (actus perfecti), such as the act of understanding, or as a form or first act, such as the habit of knowledge, or as essential or remote potency, such as the possible intellect, or as an act of what is incomplete (actus imperfecti), as in a fetus. Besides, remote essential potency can be related to form in two ways: as capable of being moved to receiving a form by a natural agent, or as capable of being moved to receiving a form by the omnipotent power of God alone. If only God's omnipotence can move a potency to form, that potency St Thomas calls 'obediential'; see Summa theologiae, 3, q. 11, a. 1 c. (Fs) (notabene)

655c There are two ways in which St Thomas's doctrine is very apt. (Fs)

First, the saying that 'grace perfects nature' is not just a tag, but also an affirmation to be understood (Summa theologiae, 3, q. 9, a. 2, ad 3m). (Fs)

655d Second, it is characteristic of wisdom to set things in order, and it belongs to infinite wisdom to order all reality. Thus, St Thomas is able to say that whatever God can do absolutely speaking, he can do with infinite wisdom. Those who think otherwise regarding obediential potency are forced to hold that divine wisdom cannot establish a positive order between nature and grace. (Fs)