The Language of Analogy in the “Five Ways” ... 2/13/2017 9:59:34 AM 107 My objective here is to look into the 1 San Beda College San Beda of St. Aquinas Thomas Moses Aaron T. Angeles, Ph.D. Angeles, T. Moses Aaron he “Five Ways” of St.he Ways” “Five Thomas in the proving existence of God a is, needless most to important say, and significant An excellent treatment on the Five Ways of St. Thomas Aquinas was discussed in John discussed of St. was Thomas Aquinas Ways on the Five treatment An excellent 1 The Language of Analogy in the “Five Ways” Ways” the “Five in Analogy of Language The T At At the very outset, St. Thomas asserts that God’s existence In this paper, it is not my intent to discuss and argue about articles, for faith presupposes natural knowledge, even as grace Being. Uncreated Being to Finite From of Thomas Aquinas: Thought Wippel, The Metaphysical F. 442-500. 2000), p. of America Press, The Catholic University (Washington: further to investigate a Being that is the object of faith. investigate further to can be demonstrated in a rational God manner. and “The other existence like truths of about God, natural reason, are which not articles of can faith, but are preambles be to the known by God and Man, between the Creator and the created, it necessitates necessitates it created, the and Creator the between Man, and God that concepts involved in such a demonstration be analogical in it is Furthermore, also intent to here my show that the character. “Five Ways” is not only a monolithic intellectual articulation on mind the up opens that argument an also but God of existence the Aquinas’ Aquinas’ proof regarding the existence so of ubiquitous that God. a plethora The of every book studies topic about Aquinas. about is this abound proving in Ways in Five the concerning language of nature analogical the existence of God. Since there is an infinite distance between Salvation and Redemption, about Grace and the Sacraments, all of all Sacraments, the and Grace about Redemption, and Salvation these discourses will amount to nothing. This is the reason why St. Thomas himself placed his arguments about God’s existence and extent about the nature discussion his following immediately Doctrine. of Sacred what what my professor then during my studies us about it. in He said Philosophy that the is “Five Ways” told the very hinge of the Summa. His conclusion is logical – if the existence of God is not argued upon, then the discourse whole about properly the Divine Attributes, about Creation, about Divine Government, about part in his magisterial Summa Theologiae. I can still recall Scentia Inside Dec 2016.indd 107 Scentia Inside Dec2016.indd 108 Angeles... insofar as they belong to the same kind. However,held Aquinas kind. same the to belong they as insofar only but certain so is that conclusion a with up come to able be that something perfected.”be can supposes perfection and nature, presupposes really speakaboutGod.Hesaidthat: simplicity. Hence he argued that only by means of analogy can we His of because created the and Creator the imperfectly,between THE LANGUAGE OFANALOGY argument. the in role pivotal a plays analogy God, about talk a the Waysis Five since Now, analogical. is God about talk all that conclusion cause.” efficient first the God call we because God; of true be cannot this either by some exterior agent or by its essential principles. . . . But caused be must existence this essence, its from existence differs thing the a of If … existence. own His also but … essence, own onlyHis not is “God same. the and existenceareone and essence perfectly know GodasHeisinHisessence.” cannot we them from though effects; His from God of be clearly demonstrated, and so we can demonstrate the existence can cause the of existence the effectYet every from obtained. be not effects proportionate to the “fromcause no perfect knowledge of Thus, that cause can other. any unlike is He demonstration, first the is He since cause.” God, in caused nothing be can “there that t Toa mitis ht hr i a eebac, albeit resemblance, a is there that maintains Thomas St. His because God in cause no be therecan that arguesAquinas article, all perfections existing in creatures divided and multiplied, multiplied, and divided creatures in existing perfections all article, previous the way,in same said the as In . manner.. same the. in and is dividedandmultipliedinthe effects resides inthe agent simply, what that so short, falls that measure a in but degree, full its in not agent the of similitude the receives cause, efficient the of power the reason ofthis effect isthat which every isnotanadequate result of 5 3 5 4 3 2 Univocal predication is impossible between God and creatures. The Summa Theologiae,Ia.Q. 4. 3,art. Summa Theologiae,IaQ. 2,ad. 3. 2,art. Summa Theologiae,IaQ. 6. 3,art. It is in this regard that if God will be the object of a rational This is the reason precisely why Thomas St. arrived at the Summa Theologiae,IaQ. 2,ad 2. 2,art. 2 Because of this, a rational demonstration will demonstration rational a this, of Because 108 4

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6 This is the reason why Aquinas can say that “names 9 Summa Theologiae, Ia, Q. 13, Art. 2. Summa Theologiae, Ia, Q. Gentiles, I, 30.4. Summa Contra Summa Theologiae, Ia Q. 13, Art. 5. Summa Theologiae, Ia Q. 13, Art. 1-4. Cf. Summa Theologiae, Ia. Q. 13, Art. 1. Summa Theologiae, Ia, Q. Summa Theologiae, Ia Q. 13, Art. 5. Summa Theologiae, Ia Q. 7 8 9 10 11 6 pre-exist in God unitedly. in pre-exist On the contrary this manner of speaking about God is mitigated mitigated is God about speaking of manner this contrary the On Analogy Analogy then should justify for the deficient and imperfect From the statement, we can immediately see how Aquinas argued argued Aquinas how see immediately can we statement, the From the imperfect nature of human knowledge, and how conversely, we speak about God. Since human knowledge is fundamentally quidditive, that is, knowledge acquired through the abstraction, we process can never know or speak about of God according to found found in God can be signified by names used by us only through negation, as when we say that God is eternal and infinite, or also He is called the other things, as when of God to a relation through first cause or the highest good. we cannot For grasp what God is, Him.” to related are things other how and not is He what only but things; the same rule applies to other names.” things; the same rule applies to when Aquinas discusses about the In the theology. Summa negative Contra Gentiles Aquinas argues futility of language in that: his “the mode of supereminence in which the (perfections) are some perfection: yet it represents form whose Him of principle not excelling as the as something but genus, or of species same the the effects fall short, although they derive some kind of likeness thereto.” applied to God signify his creatures: thus relationship towards in the God words, is good, we mean, God is the cause of goodness in It is that here Aquinas for the names of God thing existing every that only not here, because creator, a as activity owes its very being to God, but also it possesses some perfection derived from God Himself. creature represents Hence, Him, and he is like concluded Him so that far as “every it possesses the idea is not, as it is in univocal, one and the same, yet it is not totally diverse as equivocals; but a term which is thus used in a multiple sense signifies various proportions to some one thing; thus healthy applied to urine signifies the sign of animal health, and applied to medicine signifies the cause of the same health.” manner by which the created mimic the Creator. “For in analogies in “For Creator. the mimic created the which by manner Scentia Inside Dec 2016.indd 109 Scentia Inside Dec2016.indd 110 Angeles... exist in God in a more eminent way. . . . Consequently, He must Consequently,He . . . way. eminent more a in God in exist first effective cause of things, the perfection of all things must pre- the is God therefore “Since saying: this articulated He and existence. essence His of unity the of because Being His of nature the FIRST WAY: THEARGUMENT FROM MOTION terms inmany sensesinvarious proportions. and concepts uses that analogy of language the but more nothing univocation.”simple and betweenpuremean equivocation a is idea of community of mode cause, this and Now excellently. pre-exist principle things its of perfections as all wherein God to creature a of according relation said the is to creatures, and God of said is “whatever that: contain withinHimselfthewhole perfection ofbeing.” In the argument from motion, we see very clearly that Aquinas conclusion the to comes Aquinas that then wonder no is It this understands everyone to beGod. mover,first a toat arrivenecessary is other;and byno motion in put the staff movesas only because it is put mover;in motion by the hand. Therefore,first it the by motion in put are they as inasmuch only move movers subsequent that seeing mover; and, other mover,no consequently, first no be would there then because infinity, to on go put in motion by another, and that by another again. But this cannot is it which by that If another. by motion in put be must motion in is mover and moved, i.e., that it should move itself. Therefore, whatever both be should thing a way same the in and respect same the in impossible that therefore is It cold. potentially simultaneously is it but hot; potentially simultaneously be cannot hot actually is what For respects. different in only but respect, same the in potentiality and Now it is not possible that the same it. thing changes should and movesbe therefore at and once hot, in potentially is actuality which wood, from something of reduction potentiality to the actuality. than Thus that which else is actually nothing hot, as fire, is makes motion For act. in is it movesas inasmuchthing whereasa motion; in is whichit towards that to potentiality in is it except motion in be can nothing in motion. Now whatever is in motion is put in motion by another, for certain, andevidentto oursenses, that inthe world somethings are 14 13 12 The first and most manifest way is the argument from motion. It is Summa Theologiae,IaQ. 3. 2,art. Summa Theologiae,IaQ. 5. 13,art. Summa Theologiae,Ia,Q. 2. 4,art. 13 This method of speaking about God is God about speaking of method This 110 14

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2/13/2017 9:59:34 AM The Language of Analogy in the “Five Ways” ... 2/13/2017 9:59:34 AM Furthermore, since Furthermore, 16 111 However, since God is pure actuality, actuality, pure is God since However, 15 Lastly, since Lastly, God is the single most necessary Being, 17 Summa Theologiae, Ia, Q. 3, art. 1. Summa Theologiae, Ia, Q. 3, art. 4. Summa Theologiae, Ia, Q. 44, art. 1. Summa Theologiae, Ia, Q. 15 16 17 From the From considerations that we pointed, have we can clearly In arguing about motion, Aquinas painstakingly showed that understand that the proof of God’s existence, actuality, the pure as as first articulated way, mover, is first in the lucidly that here discussed is It within the analogy. of parameters language of the is identical with its existence, which it enjoys in a supereminent manner. by by the diverse participation of being, so as one First Being, caused Who by possesses being perfect,most are to be more or less perfectly.” all other things that exist merely participate in God’s Being, and God. be caused by must therefore essence, if the latter is a distinct reality, as actuality to potentiality. potentiality. to actuality as reality, distinct a is latter the if essence, Therefore, since in God there is no it potentiality, follows that in existence.” from not differ does Him essence the and one are existence and essence whose Being only the is God same, His existence is truly necessary. Aquinas was very explicit when he said: “it must be that all things which are diversified as is evident from induction. Now it has already been proved that proved been already has it Now induction. from evident is as God is the First and Mover, is Himself unmoved. Therefore it body.” a is not is God that clear necessary a is existence His thus and Him, in essential is existence one. Aquinas pointed out that: “existence must be compared to highest degree possible. degree highest God is the ultimate cause of existence, and likewise possess the absolute responsibility for all that exists. We can see this when Aquinas said that God is motion, in put is it unless motion in is body no “because actuality: wholly immaterial since He is pure certainly certainly the cause of any other the motion. first Needless to say, mover is the reason why other things perfect. move, less and and is eminent precisely less the are moved are that those why reason being it’s motion, all of cause very the entails mover first the Since as actuality pure dictates that it’s of causal must activity be in the predicates predicates the concepts “First Mover” and “Existence” with the subject, which is God. This affirmation Mover” of to God the is predicate analogical “First in character if the subject causality is in indistinguishable a from it,supereminent way, and contains Scentia Inside Dec 2016.indd 111 Scentia Inside Dec2016.indd 112 Angeles... EFFICIENT CAUSE THE OF NATURE THE FROM ARGUMENT WAY: THE SECOND HR WY TE RUET RM OSBLT AND POSSIBILITY FROM ARGUMENT NECESSITY THE WAY: THIRD relative to eachother. causes as serve to beings causes it because manner eminent less and imperfect an in causes first of thought maybe beings why other reason the is cause first the of idea very the Furthermore, creation. His and God about speak to used is it characterwhen in of “Efficient Cause” (which is actually the first cause) is analogical ultimate cause of all that exists. This is the reason why the notion the and simple absolutely is God Hence, manner. super-eminent God’s that a and in existence possesses God body identical, are existence and a essence not is God that is, that actuality, pure is already As when one. it is attributed to God. Since the nature of necessary the efficient cause a is used previously,analogically discussed is “existence” concept the existence His hence, cause, n h scn wy Auns rud ht o i te efficient the is God that argued Aquinas way, second the In hy r fud o e eeae, n t crut ad consequently, and corrupt, to and generated, be to found are they since be, to not and be to possible are that things nature in find We God. of name the gives everyone which to cause, efficient first a admit to Thereforenecessary is false.which it plainly causes;of is efficient all intermediate any nor effect, ultimate an be there will neither cause, efficient first no be will thereinfinity, in on go to possible is it causes causes,there will be no ultimate,efficient nor any intermediate among cause. But in efficient cause first no be there if Therefore, effect. the takeaway to is causethe takeaway toonly. Now one or several, be cause intermediate the whether cause, ultimate the of cause the is the cause ofthe intermediate cause, andthe intermediate cause is first order,the in following causes efficient all in because infinity, in which is impossible. Now in efficient causes it is not possible to go on found to be the efficient is cause thing of itself; a for whichso it in would be possible) prior to indeed, itself, it, is There (neither known case causes. no is efficient of order an is there find we sense of world The second way is from the nature of the efficient cause. In the In cause. efficient the of nature the from is way second The 18 The third way is taken from possibility and necessity, and runs thus. Summa Theologiae,IaQ. 3. 2,art. 18

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19 113 Summa Theologiae, Ia Q. 2, art. 3. Summa Theologiae, Ia Q. 19 caused caused by another, or not. Now it is impossible to go on in infinity in necessary things which have their necessity caused by as another, has already been proved in regard to efficient causes. Therefore, we cannot postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing This all men speak of as God. necessity. others in now there would be nothing in existence, because that which does not does which that because existence, in nothing be would there now exist only begins to exist by something already existing. if Therefore, at one time nothing was in existence, it would have been impossible for anything to have begun to would exist; be and in existence thus – which even is absurd. now nothing Therefore, not are merely all possible, but beings there must exist something the existence of But every has its either necessity necessary thing is necessary. which they they are possible to be and not to be. not. is time some at But be to not it possible is is which that impossible for exist, for to always these Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Now, if these were true, even The first, second, and third way closely resemble each other. God to be regarded as the first mover, the first cause, and the most the and cause, first the mover, first the as regarded be to God necessary Being, God must be pure actuality. Now to be able to between magnitude in difference the about speak and distinguish must it creation, His and God between created, the and Creator the within the language of the analogical. be spoken the first he way, speaks of God as the first in mover, the second, he speaks of God as the first cause, while on the third he speaks about God as the most necessary Being. Hence, we can infer that Aquinas is allowing a certain positive knowledge about God, but only insofar as His existence is concerned. On the contrary, for first two ways, argued the absurdity of an infinite regression of metaphysical possible and contingent beings. Here we out pointing can other, each with unified see closely is argument Aquinas’ a single, most absolute and most necessary cause for existence – God. Furthermore, in each way, Aquinas emphasized that characteristics certain such a Being should possess. example, in For In each case, Aquinas proposes the existence of a Being purely actual based that in the is conditions that he has set concerning the existence of all other things. The third way, similar to the Scentia Inside Dec 2016.indd 113 Scentia Inside Dec2016.indd 114 Angeles... FOURTH WAY: THE ARGUMENT FROM GRADATION OF BEINGS qia arvd t h cnlso ta Gds xsec i a is existence the that cause of existence is the source of perfectionout found in entities, pointed God’s Aquinas this, about that arguing In conclusion one. necessary the Conversely, at actuality. arrived pure Aquinas His is existence His of foundation the samelineofreasoning canbefound: Gentiles, Contra Summa the In every perfection.possesses Being Highest the that notion the at arrived he how and goodness and being between connection the linked Aquinas how clearly very see Wecan being. other any of cause the be must Being eminent most the best, the truest, the noblest, the good, greatest the is also Being greatest the Since existence. lesser other any of cause arrived at the conclusion what the greatest Being must also be the Since God’s existence is the highest existence, the ontological the existence, highest the is existence God’s Since Aquinas beings, of gradation the from argument the in Here Among beings there are some more and some less good, true, noble, noble, true, good, less some and more some are there beings Among measure ofallthings. this or that is lacking to to Him; appropriateotherwise, He would not is be the thatcommon consequently, perfection, No being. own His is Who God, than other be cannot beings all of measure Now, men. said to be the measure of all other is colors, white and Thus, the genus. virtuous its man of among it measure the as to less accordingor more approachesperfect less or more be to shown is thing each For genus. the in things other all for measure a as acting genus, that for goodness, other perfection; andevery and this we call God. must also be something which is to all beings the cause of their being, there Therefore things. hot all of cause the is heat, of maximum the fire,which as genus;is that all causetheof any is genusin maximum consequently, and, in truth are greatest in being, as it is written in noblest, Metaphysics. Now the something something which is best, uttermost being; for those things that are greatest something something is truest, there that so hottest; is which that resembles nearly more it as according hotter be to said is thing a as maximum, the is which something ways different their in resemble they as according and the like. But “more” and “less” are predicated of different things, The fourth way is taken from the gradation to be found in things. things. in found be to gradation the from taken is way fourth The 21 20 genus, furthermore,In every there issomething that ismostperfect Summa Contra Gentiles, I.28.8. Summa Theologiae,IaQ. 3. 2,art. 21

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22 Summa Theologiae, Ia Q. 2, art. 3. Summa Theologiae, Ia Q. 22 The fifth way is taken from the governance of the world. We see fortuitously, but designedly, do they achieve their end. Now whatever whatever Now end. their achieve they do designedly, but fortuitously, an end, towards move unless cannot be by directed intelligence lacks some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this God. call being we that things which lack intelligence, such as such natural bodies, act intelligence, lack that for things anwhich in always, or nearly acting always, their is evident from end, and this not that plain is it Hence result. best the obtain to as so way, same the In the discussion above, we see clearly that each of the Aquinas Aquinas once again emphasized that existence belongs arguments arguments posited by Aquinas points to a Being who is at once how how Aquinas utilized the language of analogy to be able to argue his point. CONCLUSION pure pure actuality, Aquinas claims that identical with the His governance, and He possesses these attributes intelligence of God things, all of cause the as Furthermore, degree. is supereminent a in creation itself bears these characteristics in taking a into account lesser these points, way. we can By once again clearly see perfectly to God since He is pure actuality. He arrived at this notion this at arrived He actuality. pure is He since God to perfectly a by directed are intelligence without beings that argued he when intelligent some that argued He intelligence. enjoys who principle being direct natural things toward their end. Now, since God is THE WORLD supereminent way all perfections found in created entities. These entities. created in found perfections all way supereminent perfections are once again analogical in relation to the perfection of God Himself. FIFTH WAY: THE ARGUMENT FROM THE GOVERNANCE OF and thus this Being is the most true, the most noble, and the most the and noble, most the true, most the is Being this thus and analaogical. characteristically is language the again, Once perfect. The language utilized signify that beings God, and whose essence being and existence are one, the possessed in a cause of all Scentia Inside Dec 2016.indd 115 Scentia Inside Dec2016.indd 116 Angeles... fourth way, the argument from the gradation of beings, wherein beings, of gradation the from argument way,the fourth the in particularlyreached was outlook this of climax The alone. the directs mind to Aquinasattribute perfection, in the case, highest possible degree, to each God in Furthermore, actuality. pure ------. Marenbon, John. Dominique. Marie Chenu, theological truthsthatare proposed to menfor belief. – God of life inner the and attributes Divine the towards God of language, of use analogical directs and disposes the mind to investigate beyond the existence the of because argument, the that, than more But manner. philosophical a and rational a in God of existence the proves that argument an simply not is Aquinas of imperfect an manner. in analogon, primary same the is the who attribute God, and to concepts empirical the of realm the from taken analogy is able to preserve the signification of concepts and terms of language other.The each with contingent and distinguishable is created, the and Creator between two, the between coherence the perfection of the Divine toEssence. Furthermore, he admits that the entities created of imperfection the from leading always a lesseminentway. perfection, and these perfections God imparts to creation albeit in enjoysonlyGod demonstratesthat Aquinassupereminently us to

Routledge, 2007. Press, 2013. by Jerome Taylor andLester K.Little.Toronto: University of Toronto Essays onNewTheological Perspectives inthe LatinWest. fivethe waysthat infer can Fromconsiderations,we these is reasoning of line Aquinas’ that way this in is It Medieval Philosophy: An Historical Introduction. Later Medieval Philosophy (1150-1350). 1996. Nature, Man, and Society in the Twelfth Century: Century: Twelfth the in Society and Man, Nature, References 116 London:Routledge, NewYork: Translated 2/13/2017 9:59:34 AM The Language of Analogy in the “Five Ways” ... 2/13/2017 9:59:34 AM From FiniteBeing FiniteBeing From Translated by Translated Translated by RobertRoyal: RobertRoyal: by Translated Translated by Anton C. Pegis. Translated by the Fathers of the 117 Summa Summa Theologica. Summa Summa Contra Gentiles. Commentary on Aristotle’s Metaphysics. on Aristotle’s Commentary Saint Thomas Aquinas. 2 vols. Aquinas Aquinas on God: The “Divine Science” of the Summa Theologiae. The Metaphysical Thought of Thomas Aquinas: Thomas of Thought Metaphysical The to to Uncreated Being. Washington: The Catholic University ofAmerica 2000 Press, London: University of Notre Dame Press, 1975. Dame Press, of Notre London: University 1948. Christian Classics, Maryland: Province. Dominican English 2003. of America Press, The Catholic University Washington: Surrey: Ashgate Publishing Limited, 2006. Limited, Publishing Ashgate Surrey: 1961. Books, Dame: Dumb Ox Notre Rowan. John P. ------. ------. ------. Jean Pierre. Torrell, F. John Wippel, Te Velde, Rudi. Velde, Te St.Thomas Aquinas, Scentia Inside Dec 2016.indd 117