Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: The Hervorgang (processio) der Liebe; Akt d. Verstehens -> term: inneres Wort; Akt d. Willens -> term: der Geliebte im Liebenden (John of St Thomas, aber nicht Thomas v. Aquin); Textstellen (bei Thomas)

Kurzinhalt: [Thomas] ... he neither explicitly nor implicitly holds that the beloved is in the lover because from the act of loving there proceeds a term that is distinct from that love itself.

Textausschnitt: 20 The Procession of Love

621e The procession of love can be understood in two ways: (1) love proceeds from the spirating inner word; (2) from the act of loving, from love, something else proceeds. (Fs) (notabene)
In the preceding section, the procession of love is understood in the first sense both by Cajetan [In Sum. theol, 1, q. 27, a. 3, §§ix-xiii, Leonine edition, vol. xv, 312-13) and by Ferrariensis (In C. Gent., 4, c.19, ¶¶iv-x, Leonine edition, vol. xv, (76-79)

621f The procession of love is understood in the second sense by John of St Thomas, who says, 'It is the express opinion of St Thomas that through an act of the will a term is produced by which the object loved is said to be in the will not as a likeness but as a pull or inclination' (Cursus theologicus, In Sum. theol, 1, q. 27; Disp. xii, a. 7, §4 [Ed. Ludovicus Vives; Parisiis, 1884], vol. iv, 142). John's point is that just as in the intellect the act of understanding produces a term, namely the inner word, so in the will the act of loving produces a term, namely the beloved in the lover. I find this opinion to be without foundation in the works of St Thomas and quite useless in elucidating his doctrine on the divine processions. (Fs) (notabene)

623a Although St Thomas clearly and expressly teaches that the object known is in the knower and the beloved is in the lover, he neither explicitly nor implicitly holds that the beloved is in the lover because from the act of loving there proceeds a term that is distinct from that love itself. Not explicitly, for there is no passage in which this is stated; nor implicitly, because he often implies that it is through love itself that the beloved is in the lover. (Fs)

623b Summa contra Gentiles, 4, c. 19, ¶7, §3563: 'But what is loved is within the one loving inasmuch as it is loved; love is an act of will; God's act of willing is God's own act of existence ... God's act of existence (esse), therefore, [is] in God's will through love.' In this passage the whole deduction proceeds without any mention of a distinct term produced by the act of loving. (Fs)

De malo, q. 6, a. 1, ad 13m: 'Love is said to transform the one loving into the beloved inasmuch as the one loving is moved by love toward the very thing that is loved.'

Compendium theologiae, c. 49: 'Similarly too, what is loved is in the one loving inasmuch as it is actually being loved. The fact that an object is actually loved proceeds from the lover's capacity to love, and also from the lovable good actually understood. Accordingly, the fact that the beloved is within the one loving proceeds from two principles: from the loving principle, and from an apprehended intelligible, which is the word that has been conceived concerning the lovable.' Once again the deduction proceeds without any mention and indeed with an implicit exclusion of any term produced by an act of loving. (Fs)

623c Besides, John's basic point is explicitly ruled out by St Thomas. John's point was that just as in the intellect there is a processio operati, there is likewise one within the will. Aquinas, however, wrote: 'There is this difference between intellect and will: the operation of the will terminates at things, in which there is good and evil; but the operation of the intellect terminates in the mind, in which there is the true and the false, as is said in Metaphysics vi [lect. 4, §1240]. Consequently, the will does not have anything going forth from itself, except what is in it after the manner of an operation; but the intellect has in itself something that goes forth from itself, not only after the manner of an operation, but also after the manner of a reality that is the term of the operation' (De veritate, q. 4, a. 2, ad 7m). (Fs) (notabene)

625a Note that it is wrong to leave out the word 'except' in this passage, although this is done in several editions; see Irénée Chevalier, 'Notule de critique textuelle thomiste: De veritate, Q. iv, Art. 11, Ad 7,' Divus Thomas (Piacenza) 41 (1938) 63-68; J.-A. Robilliard, review of Penido, 'Gloses sur la procession ...' Bulletin thomiste 5 (1937-39) 135 39.

625b Finally, John's opinion is not at all helpful for elucidating St Thomas's teaching on the procession of the Holy Spirit. For according to that opinion, the Holy Spirit would not be proceeding Love itself but rather a term proceeding from love. But St Thomas clearly teaches that the Holy Spirit is proceeding Love. (Fs)

625c Summa theologiae, 1, q. 37, a. 1, sed contra: 'The Holy Spirit himself is Love.'

Summa theologiae, 1, q. 37, a. 1 c, ad fin.: 'Insofar as we use these words (amor, dilectio) to express the relationship to its own principle of that reality which proceeds after the manner of love, and vice versa, so that by "love" [amor], proceeding love is understood ..., and so Love is the name of a person.' See ibid, ad 3m and ad 4m. (Fs)

Summa theologiae, 1, q. 37, a. 2 c, ad fin.: 'The Father and the Son are said to be loving through the Holy Spirit or through proceeding Love.' See ad 3m. (Fs)

Summa theologiae, 1, q. 38, a. 1 c: '... partaker of the divine Word and of proceeding Love.'
Summa theologiae, 1, q. 38, a. 2 c: '... since the Holy Spirit proceeds as Love ...'
Summa theologiae, 1, q. 38, a. 2, ad im: 'The Holy Spirit because he proceeds as Love from the Father ...'

625c Here we must not fail to point out that a processio operati does not of itself suffice for there to be an analogy to the divine processions. A phantasm proceeds from the imagination by way of a processio operati (Quaestiones quodlibetales, 5, a. 9, ad 2m), but the image of God is to be found not in the procession of the phantasm but only in a rational creature with respect to its intellect (Summa theologiae, 1, q. 93, a. 6). The reason for this is that an analogy to the divine processions can be had only in that processio operati that is an intellectual emanation. The procession of love from an inner word is such a procession, but not the procession of that strange and unknown term which John of St Thomas defends. (Fs)

625d For a fuller exposition on the beloved being in the lover, see Summa contra Gentiles, 4, c. 19, and Summa theologiae, 1-2, q. 28, a. 2. (Fs)