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gest matter, it does not involve limitation, and it is analo- ous with implication of subsistent and accidental being. The same applies to unity which is undivided being, to ‘truth which is being conformable to the intellect, to good- ness which is perfect and desirable being. The epithet “ good" by virtue of analogy of real proportionality is applied to material and spiritual goodness, and because it does not involve imperfection or limitation, itis not repe: rant that " good” should express infinitely perfect BeingPRINCIPLES OF CATHOLIC APOLOGETics Reta papery wie day snoring ot al gee oa a oe mined ge cgood moral act,” “Being infinitely good.» hoes 9 Boe, ery uses involwe fo impertocon sng ‘gst and sluts eee ee lRDE Ogre to impetesion where, te en ana ae sie ea a Canoe ht infinitely Péfect—being of things—and should be called vee ee te tach boas faa Pe reer CM om inti ill inv so inp ca ee UsereatedTatliet Tarantino Tn ration to creed incgibte ——_unerented intl oblect object eration, seal object Sentiive Lave Rational Lave ___Uncreated Lowe “Ta etation to in gelation to. Ge eetationto | stostle good onal good suneeated good. We speak accordingly of Divine and human knowledge. | In mar the erated form of knowledge is generically specially a habit nd fs measured by things. 10 red habit, but i identical with | the Divine essen, and #8 not measured by things buts the cause of things. Human fove is aroused by the pet | fecion of outward object, Divine love ereales ad inf | perfection in created things. (2) Indirect demonstration of the transcendent vate selma neti snd pcp. | If the transcendent value of primary notions and pst: | ples be denied, doubt of God's exntence enauth debt also the principle of causality. I the principle of ex fy fs doubtful something may come ino eng Wwithoe 4 ue existing nather of ise! nor through anathe,fe itis something’ and nothing at the same time, In this vay the principle of nononteadiction disappearsy 3% | nti fay kind cn impos dent value of primary notions and principles PRINCIPLES OF CATHOLIC: APOLOGETICS 53 has boon demonstrated. It will be of advantage to consider briefly one objection. "In the equations given above, be- tween the terms of which an analogical similitude (eepre: sented by the symbol “=") is claimed, are there not in each equation whieh introduces Divine attributes two un ‘knowns, and are not the equations consequently of ‘no value?” Does not the following expression symbolically ropresent their value ? Answer: In the equations given above the Divine attri- bbutes are known positively from the fact that there is a real proportionality with corresponding created perfections, and their divine mode is known negatively and relatively. Hence there are not two unknowns in the equations. ‘As a résumé of the reasoning given in this chapter, it is interesting to follow the results of applying equivocal, univocal and analogical attributes to the Deity. (@) Maimonides “and Modern Nominalist Agnostics claim that God's nature and attributes are entirely. different from created perfections. Goodness and ‘wisdom are only virtually (causaliter) in God. As the being of God is absolutely different from created bbeing, God becomes unknowable. (2) Duns Scotus, an extreme realist, ciaimed that created perlections should be predicated univocally of God, In this hypothesis God is knowable, but there must be-in Him an actual-formal multiplicity of perfec tions (which is contrary to Divine simplicity). Te is interesting to note that Duns Scotus defended the univocal application of perfections by asserting that no syllogism is valid unless the middle term be used univocally. He was wrong. Unity of propor tionality is sufficient for the valid use of middle term. (3) The moderate realism of St. Thomas and his doc- trine of analogy result in the aseription to God of perfections between which and. corresponding Created perfections there is a real proportionality. Divine perfections are identical with the Divine essence since there is only a virtual distinction, between them, and thus God is shown to be abso~ Iutely simple, and analogically knowable.s4 PRINCIPLES OF CATHOLIC APOLOGETICg the sre en - ‘of proportionality, i. wo] Sine whith has um nc of being Pi gored by the symbol 2 + a Sar God (knowabiebtig aim enetet format nut Ter uatvoahy) Got (atc sige EE, cgay ecptot @ equven Concept of . aivocat ae OS ‘ig cect Creature Monenare Reatssy oP 8. Taos ‘God (abeolatey simple and Saniogiealy knowable). Concent of C2. analogical ene creature, Clearly the controversy which raged amongst Paris students—Nominalists, Realists and Conceptualists—dur- ing the twelfth century has not been without fruit for the validity of knowledge. sting gaared the wala, ontological and wane lent of primary notions and principles, the student 3) protably study” the relation ‘of fiat principles one © (8) The fundamental prinepte of reason Is the pine of Contradiction eomeimes cad priaipe. of NO contradiction, pine This principle i tenn faineple is immediately founded on the iden of implication of nonsbeing, "The logical form PRINCIPLES OF CATHOLIC APOLOGETICS. 55 may be thus stated: “It is impossible to affirm and to deny the same attribute in regard to the same thing in the same relation.” . The ontological form is as follows = "It is impossible that the same thing’ ‘should be and not bo at the same time.” The logical form asserts that an absurdity (e.g a square cite) cannot bbe conceived, the ontological form claims that the absurdity cannat exist. Ais not not~A.” Descartes wrote unwisely In his Discours sur la Méthode that a square circle though inconceivable by us might be conceived as really existing by an omnipotent Being. If thatisso, Descartes principle * cogito, ergo sum” has no value, inasmuch as thought and non though, life and non-life would be compatible. (B) The principle of Identity. ‘The fundamental supreme principle of Contradiction can be expressed in positive form: 4 is A, and in this form is called the principle of Identity. It is not tautologous. It ‘5. postive airmation of the identity of being, and ofits Opposition to non-being—the affirmation of the absolute land immutable value of truth. "Let your speech be yea, In more explicit form the principle may be thus expressed : “every being has a definite essence,” “every being is a thing.” This latter form is, not tau itologous, for whilst * being” connotes existence, “ thing ” connotes essence. (©) The principle of Substance, Ii the unity and identity of a thing be regarded from the standpoint of its variable phenomena, the principle of Identity takes-on a new meaning. The essence of the thing in question is now regarded as a substance, and the new principle may be formulated : ‘“every being is e sub- stance,” i.e, every being is one.and the same under its abi phenomena i thas phenomena A phenomenon is only the accident by which a being appears. | These tee principles of Contradiction, Tdentisy and Substance come from the intrinsie, constitutive, specific case, 0 the formal eause of the being. Other principles come from extrinsic causes, -is., efficient and final, and from the intrinsic material cause. (D) Principle of Reason of Being (Ration «'étre). Every being must have a reason why it should exist rather than why it should not exist. This principle, like56 PRINCIPLES OF CATHOLIC APOLOGETI¢g ve foregoing three, is immediately evident and therefore fhe foregoing ty proved. tear be proved indie ar iteally) by redueti ad absurdem, for if a thing hag (estrinsieaty Ming it becomes nothing. Subjectivist like Randers pane fom ase at of aon og Feet, but the prineipfe is intuit : taba eC ing has reaten'of its being either in itself or in another. “If it has Freee gon of its being in itself (If essence necessitates the ion) the being is necessary. But if the reason of is Geing is in another, such reason is its extrinsic cause, Fens ire two extrinsic eauses—efficient and final. Hence the principle of Reason of Being leads to the py Causality and of Final Cause, (6) Principle of Eficient Cause. ‘A contingent being is one which may or may not exist, Hence follows the principle of Efficient Cause. Every Contingent beng is caused by anothet being: This ioe Glately evident principle may be proved indirectly, for i seetlngent bag ts not caused by another, i beng ‘rust be from itself, ie, itis not contingent but necessary. (@) Principle of Final Cause. ‘"Brery agent acts for an end.” ‘The end is not avery the rer oe ation, but the reason on acount of whieh the agent acts. The eye sees; sight is its end. ‘The eat haut hearing isis ead. ‘The acorn would not produce an oak tree rather than a pear tree, if it were not directed to produce that elect. Passive tendency of an irrationel agent presupposes direction of a rational agent. An arrow tends fo the marke beeause directed by the archer. This. principle—immediately evident—can be proved indirectly. When an agent produces an effect—an elect Suitable to its activity, ifthe agent did not tend to produce ‘that effect the suitableness of the effect would be without 1 reason of being (raison d'éire). ‘The effect, determined and suitable, produced by an agent is intentional. Chance js an accidental cause. “A gravedigger in digging a grave finds a treasure. ‘The digging of the grave is intentional the burying of the treasure was intentional. Chance is ‘the aeidenial conjunction of two intentional causes. (6) The principle of Change, This principle comes from the material cause—the PRINCIPLES OF CATHOLIC APOLOGETICS 57 matter, nd may be thos formulated: “All change pre Euppoies a subject eapable of change." "The EG change suggests the important philosephic conception St the "passage from power to. ac, froin porentigy 96 Schigrement principe may be proved indirectly change wit a subject changed would be a change of nothing, Les Ghange and not a change at the same tiie, Calis fo nota change as tis the production of the totality of being from no preexisting material. “Al the principe fall under four causes, formal, ef cient, final and material, All re fundamentally depend. tnt upon the principle of Contradiction.CHAPTER 1V PANTHEISTIC EVOLUTION Ann, 1.—Statement of Various Views. General Idea. ciple of all things nor really distine fiom the world, but is a “" Becoming” —a constant eve: fotion which, determining itself, constitutes the universe of things. God is Creative Evoltion Ti this system of absolute evolution there is @ negatie and a postive element. (a) Nagative element. 1 Denial of existence of God the Creator. The fist principle is an immanent tendency to development,.and There sno need of a transcendent Creator. 2° Denial of the order of Supernatural truth and lif Human reason is @ participation of the immanent ciple. There is no need of supernatural intervention, 53° Denial of the possibilty of miracles. The immsnest principle is not really or essentially distinct from the Universe, and therefore cannot intervene, (©) Potive semen. All rligious phenomena are explicable by the develop- rent of the religious sense, Religious truth changes & ‘man changes. I.—Empirical Evolution, Le,, Monism. Matter isthe principle of all ehings; from matter come life and rationality. 7 all things f ter Hiccke! in his Die Welirtse! lays down the general and the religious philosophy of Moniam. (8) General Piesopy. There is nothing above oF beyond phenomena. (9) An indreet'proof is drawn from the Conservation of Snary. tis claimed that this physical and chemical iple would be rendered false if ‘vogetative, sensitive 38 PRINCIPLES OF CATHOLIC APOLOGETICS 39 and rational life a Seder Hence vegetative, sensitive and rational hfe are fre results or developments of materat Ins. (i) A direct proof is dravm from resemblance berwoen span and material phenomena. For exam sta sFinity between hydrogen and oxygen is a nidiment inclination, which, by development, leads to afinites higher organisms. (2) Religious Philosophy. (a) Negative part. Denial of the Supernatural order. (B) Positive’ part. Science can satisfy the necds of speculative reason, and will ater on be able to satisfy the nneeds of the human heart. Until then, religion is useful 1 Positive religion consists in the cultivation of the true, the beautiful, the good. Christianity, based on the Super- natural, is not true, Art as such’ does not belong to Christianity. The good in Christianity consists in observ- ‘ance of the precepts of the Natural Law, and is therefore ‘dependent of Chi ‘The true, the beautiful, the ‘ood constitute respectively Science, Art and Sociology. jucation should be entirely secular. —Kéealistie Evolution, ‘The supporters were Spinoza, Fichte, Schelling and “Hegel. Zaller and Fischer have written the history of this system. In Germany, Baur, Ewald, Reuss, Knobel and ‘Wellneusen have applied the principles to Hermeneutics In France,,Renan and Lolsy wrote from he standpoint of Hegelanism. In this. system, the Principle of development is no longer matter, but an idealistic principle. named. the ‘Absolute, In’ human reason the Absolute became con- ‘scious of itself. If the history of Idealistic Evolution {ted nclvars, th gem ofthe system wil be ound in noatcisn. 1 Grostcsm God does not act directly upon the world, but acts through gong sprung from Him. Zons emanate from the Bivine Substance, A demiurge made spirit, but Associated matter with spirit, Hence, spirit (Christ) Superior to the demiutge came to, reconcile the world to God.