Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Wort, Analogie; Unterschied 3, 4: inneres Wort - göttliches Wort (esse naturale - esse intelligibile; verursacht - nicht verursacht)

Kurzinhalt: Now there is this difference between God and creatures, that in no creature are existence and understanding the same ... The fourth difference is that our word is caused and produced in the proper sense

Textausschnitt: 661b The third difference concerns the natural mode of existence (esse naturale) and the intellective mode of existence (esse intelligibile). (Fs)

Every word is in a way the very thing that is expressed by that word; otherwise a word would not be the medium in which either the essence or the existence of a thing is known. And indeed, if a thing is understood by analogy, the word conceived or uttered by the one who understands is partly similar to that thing and partly different from it. But if a thing is understood by its quiddity and is exactly conceived, the word conceived by the one who understands is in every respect similar to the thing. (Fs) (notabene)

661c Now there is this difference between God and creatures, that in no creature are existence and understanding the same (Summa theologies, i, q. 54, a. 2), whereas in God there is no distinction whatsoever between existence and understanding (ibid. q. 14, aa. 2 and 4; q. 16, a. 5, ad 2m). Hence, it follows that in creatures there is a difference between the natural mode of existence and the intellective mode of existence, while in God these two modes of existence are absolutely identical. (Fs)

661d When, therefore, we perfectly understand and perfectly conceive anything, the word we utter in our intellect is entirely similar to the thing understood, but only in such a way that the word is the intellective existence of the thing and not its natural existence. But since God comprehends and perfectly conceives himself, the Word of God is not only a perfect likeness of the divine essence but also is that essence itself according to its natural mode of existence. Therefore the Word is God. See Summa theologiae, 1, q. 27, a. 2 c. and ad 2m; q. 34, a. 2, ad im; Summa contra Gentiles, 4, c. 11, ¶11, §3471; Depotentia, q. 8, a. 1 c. ad fin. (Fs)

661e The fourth difference is that our word is caused and produced in the proper sense, while the divine Word is not caused nor properly speaking produced. (Fs)

661f What is caused or, properly speaking, produced is distinct from that which causes or produces it. Now, our inner word is distinct from the act of understanding from which it proceeds and so can be said to be caused and, in the proper sense, produced. But the divine Word, who is God proceeding from God, is in no way distinct from the divine essence or substance, but is numerically one with it. (Fs)

663a Nevertheless this substantial identity between God as conceiver and God as conceived is not to be understood as if there were no procession at all. The divine essence is truly communicated from the Father to the Son. But this communication is not a causation or a production in the proper sense, but an intelligible emanation.1 Just as our word is not only produced by an act of understanding but also intrinsically is because of the intelligibility understood in the act of understanding, so also the divine Word in some way is because of divine intelligibility as understood. I say, 'in some way,' because in us the act of understanding and the word are two different things, whereas in God the originating principle of the Word is not just the understood intelligibility of God but God whole and entire, and similarly the Word that is originated is not only God as conceived but is God whole and entire. (Fs)