Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Wort, Analogie; Unterschied 1, 2: inneres Wort - göttliches Wort (menschliches Wort: Potenz - Akt; Vielheit)

Kurzinhalt: The first difference between the inner word in our mind and the divine Word is this, that our word can be formed before it actually is formed, while the divine Word cannot... The second difference is that our words are many, but the divine Word is one ...

Textausschnitt: 25 The Analogy of the Word

659b The first difference between the inner word in our mind and the divine Word is this, that our word can be formed before it actually is formed, while the divine Word cannot. (Fs)

For since every word arises from the knowledge of one who understands, and since our intellect is potency, it follows that, just as we are able to understand before we actually do understand, so a word can be formed in us before it actually is formed. (Fs) (notabene)

659c The divine intellect, however, is the act of all being and never was nor ever could have been potency; and the divine Word is likewise always in act and never was nor ever could have been in potency. (Fs)

For this reason the procession of the divine Word is said to be the procession of an act from act, processio operati; for it is not an act received in some potency or educed from potency, nor is it a perfection which perfects something perfectible. Neither is it an operation that is really distinct from and consequent upon form, and so cannot be said to be the procession of an operation, processio operationis.1 (Fs)

659d The second difference is that our words are many, but the divine Word is one and unique. (Fs)

659e For just as our intellect step by step comes to understand one thing after another, and properties after essences, and makes particular judgments about the existence of every individual thing, so we utter a multitude of inner words. (Fs)

661a But as the divine existence is the same as the divine essence, God in one and the same act understands both what he is and that he is. Moreover, as all other things are contained eminently in the divine essence and virtually in the divine power, so in the selfsame act by which God understands himself as primary object he understands all other realities as secondary objects. And since in one unique act he understands both himself and everything else, so also in one unique Word he both conceives and affirms himself, and in thus uttering himself he likewise utters all other things just as they are contained within him. See Summa theologiae, 1, q- 34, a. 3.