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About this attribute of God little or nothing remains to be said
after we have shown that each single moment God
creates things as if anew. From this we have shown that objects
have no power of self determination or of operation in themselves.
And this holds true in the human will as well as in all other objects.
Then we replied to certain arguments pertaining to this. And,
although many other objections are often raised, since these relate more
especially to Theology we shall not discuss them here.
Nevertheless, since there are many who admit and believe in this
conserving power of God, but in a different sense from us, we
shall recall what has already been proven in order that we
may detect this fallacy. We have already clearly shown that
present time has no connection with future time (Vid. Ax. 10, Pt. 1.).
Provided we consistently remember this we shall be able without
difficulty to reply to all the objections of these philosophers.
MT211-P02.
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But lest we take up this subject without result we will reply
in passing to the inquiry whether an additional element of God's
power is needed to begin some action in things. When speaking of
motion this same question appeared and we then gave our answer.
For we said that God constantly preserves the same amount of motion
in nature. If, therefore, we consider the total amount of matter
in motion nothing is added. But in respect to particular things
there is an additional element given. It does not seem, however,
that the same thing can be said of mental phenomena. For it does
not appear that they are related the one to the other in this way.
Then, finally, since the parts of duration do not have a
casual connection, we speak more truly to say then that God
continually procreates than to say that he conserves them.
Therefore, if man at a particular moment is free to choose some
course of action it must be said that God at the present time
so creates him. To this it is no objection that the human will is
often determined by external influences, and that all nature is
inter-related and mutually determining. For this also is so ordained
of God. Indeed, nothing determines the will nor does the will
determine anything except through the power of God. We confess
that we are ignorant of how this may not be opposed to human freedom,
or how God can ordain this and still preserve the freedom of man.
This we have already admitted.
How this conservation acts in determining things to act.
MT211-P03.
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These are the things I had decided to say concerning the attributes of
God. No satisfactory division of them has yet been made. The division
given by some, who divide God's attributes into incommunicable
and communicable attributes seems more nominal than real.
For the knowledge of God is no more like human knowledge than the
Dogstar is like a barking dog, and perhaps it is even less similar.
The ordinary division of the attributes, is more of name than of reality. We would offer this classification: There are some attributes which explain God's essence, and others that tell nothing of His reality but only explain the modes of His existence. Of the latter kind are Unity, Eternity, Necessity, etc.; of the former Understanding, Volition, Life, Omnipotence, etc. This division is clear and perspicuous and comprehends all the attributes of God. |
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