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032 - Xxxii That Nothing Is Predicated Univocally Of God And Other Things · Summa Contra Gentiles, First Book (On God)

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  Speaker 1: Chapter thirty two of Suma Contragentilees, First Book on God
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  Speaker 1: by Saint Thomas aquinas translated by the Fathers of the
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  Speaker 1: English Dominican Province. This LibriVox recording is in the public domain.
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  Speaker 1: Chapter thirty two that nothing is predicated unifically of God
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  Speaker 1: and other things. From the above, it is clear that
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  Speaker 1: nothing can be predicated unifically of God and other things
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  Speaker 1: for an effect which does not receive the same form
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  Speaker 1: specifically as that whereby the agent acts cannot receive in
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  Speaker 1: a unifical sense the name derived from that form. For
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  Speaker 1: the sun and the heat generated from the sun are
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  Speaker 1: not called hot unifically. Now, the forms of things whereof
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  Speaker 1: God is cause, do not attain to the species of
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  Speaker 1: the divine virtue, since they receive severally, and particularly that
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  Speaker 1: which is in God simply and universally. It is evident
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  Speaker 1: therefore that nothing can be said unifically of God and
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  Speaker 1: other things. Further, if an effect attain to the species
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  Speaker 1: of its cause, the name of the latter will not
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  Speaker 1: be predicated of it unifically, unless it receive the same
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  Speaker 1: specific form according to the same mode of being. For
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  Speaker 1: house in art is not unifically the same as house
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  Speaker 1: in matter, since the form of the house has an
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  Speaker 1: unlike being in the one case and in the other. Now,
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  Speaker 1: other things, even though they should receive entirely the same form,
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  Speaker 1: do not receive it according to the same mode of being,
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  Speaker 1: because there is nothing in God that is not the
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  Speaker 1: divine being itself, as shown above, which does not apply
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  Speaker 1: to other things. Therefore, it is an impossible for anything
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  Speaker 1: to be predicated unifically of God and other things. Moreover,
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  Speaker 1: whatever is predicated of several things unifically is either genus
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  Speaker 1: or species, or difference or proper accident. Now nothing is
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  Speaker 1: predicated of God as genus or as different, as we
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  Speaker 1: have proved above, and consequently neither as definition, nor as species,
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  Speaker 1: which consists of genus and difference. Nor can anything be
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  Speaker 1: accidental to Him, as was shown above. And consequently nothing
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  Speaker 1: is predicated of God, either as accident or as proper,
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  Speaker 1: for the proper is a kind of accident. It follows
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  Speaker 1: therefore that nothing is predicated of God and other things unifically. Again,
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  Speaker 1: that which is predicated unifically of several things is more
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  Speaker 1: simple than either of them, at least in our way
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  Speaker 1: of understanding. Now, nothing can be more simple than God,
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  Speaker 1: either in reality or in our way of understanding. Therefore,
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  Speaker 1: nothing is predicated unifically of God and other things. Further,
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  Speaker 1: whatever is predicated unifically of several things belongs by participation
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  Speaker 1: to each of the things of which it is predicated.
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  Speaker 1: For the species is said to participate the genus, and
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  Speaker 1: the individual the species. But nothing is said of God
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  Speaker 1: by participation. Since whatever is participated is confined to the
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  Speaker 1: mode of a participated thing, and thus is possessed partially
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  Speaker 1: and not according to every mode of perfection. It follows
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  Speaker 1: therefore that nothing is predicated unifically of God and other things. Again,
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  Speaker 1: that which is predicated of several things according to priority
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  Speaker 1: and posteriority is certainly not predicated of them unifically, since
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  Speaker 1: that which comes first is included in the definition of
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  Speaker 1: what follows, for instance, substance in the definition of accident
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  Speaker 1: considered as a being. If therefore we were to say
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  Speaker 1: being unifically of substance an accident, it would follow that
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  Speaker 1: substance also should enter into the definition of being as
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  Speaker 1: predicated of substance, which is clearly impossible. Now nothing is
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  Speaker 1: predicated in the same order of God and other things,
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  Speaker 1: but according to priority and posteriority, since all predicates of
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  Speaker 1: God are essential, for he is called being because he
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  Speaker 1: is very essence, and good because he is goodness itself,
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  Speaker 1: whereas predicates are applied to others by participation. Thus Socrates
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  Speaker 1: is said to be a man, not as though he
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  Speaker 1: were humanity itself, but as a subject of humanity. Therefore,
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  Speaker 1: it is impossible for anything to be predicated unifically of
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  Speaker 1: God and other things. End of Chapter thirty two, read
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  Speaker 1: by Michael Shane, Craig, Lambert Elsie,