CHAPTER VI: QUESTION 32 THE KNOWABILITY OF THE DIVINEPERSONS

It is not the proofs that are found to be fallacious but the criticism which rejects them.

Perfected Science and the Knowability Paradox - …

"All things whatsoever the Father hath, are Mine. Therefore I said, thatHe shall receive of Mine, and show it to you" (16:15). These words clearlystate that the Holy Ghost proceeds from the Father and the Son.

It is too firmly implanted in the depths of man's soul for little surface storms to uproot it.

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Moreover, as St. Thomas notes in the same place, "While in God the willand intellect are not different, nevertheless because of the nature of theintellect and will the processions according to the action of each follow acertain order." For nothing is loved unless known beforehand, and thereforethere is no procession of love unless there is a process of intellection. Hereagain we see the propriety of the psychological theory, and an indication thatan image of the Trinity is to be found in the soul.

(d) Is not power usually attributed to the Father, wisdom to the Son, andgoodness to the Holy Ghost in the Scriptures?

The doctrine of Aquinas on the knowledge of God by the natural light of reason, as well as that concerning the relationship between “negative theology or apophatic or mystical” and “positive theology or apophantic or affirmative,” knows how to unite the legitimate demands of philosophical reason, without giving way to rationalism, and the just claims of negative theology, without arriving at an agnostic apophaticism that would simply render God foreign not only to knowledge, but also to any relation of communion with human beings. For his great equilibrium here, one may say that Aquinas’ thought coincides fully on this point with the doctrine of the Roman Catholic Magisterium, as the acknowledgments given him by various documents, from Aeterni Patris (1879) to Fides et ratio (1998), bear witness.

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The knowability of these objects as ..

And, assuming that this is the best explanation philosophy has to offer, it may further be maintained that this consent of mankind tells ultimately in favour of Theism.

He defended his PhD thesis Possibility of knowability of God in St

In the Sacred Scriptures God is called Father in a threefold sense: 1. in thebroadest sense by reason of the creation, thus He is called the "father ofrain" (Job 38:28); 2. in the broad sense by reason of the adoption of menas His sons, thus He is called our Father in the Lord's Prayer; 3. in the strictand proper sense by reason of the generation of His only-begotten Son. ThusChrist Himself, of whom it was said," his is My beloved Son" (Matt.3:17), said, not "our Father, " but "My Father": "It isMy Father that glorifieth Me" (John 8:54); "Come, ye blessed of MyFather" (Matt. 25:34); "I must be about My Father's business"(Luke 2:49); "No one can snatch them out of the hand of My Father"(John 10:29); "They have both seen and hated both Me and My Father"(John 15:24); "I ascend to my Father and to your Father" (John 20:17).God is not the Father of Jesus Christ in the same way as He is the Father of Hisadopted sons, for in the prologue of St. John's Gospel we read: "The onlybegotten Son who is in the bosom of the Father, He hath declared Him" (John1:18). Frequently St. Paul speaks of God, the Father of our Lord Jesus Christ,for instance," hat... you may glorify God and the Father of our Lord JesusChrist" (Rom. 15:6); and "Blessed be the God and Father of our LordJesus Christ" (II Cor. 1:3 and Eph. 1:3). Thus the Father is represented asa person and moreover as a divine person; no one has called this into doubt. TheFather is called the Lord of heaven and earth and living God, as for instance,"Thou art Christ the Son of the living God." Throughout theseventeenth chapter of St. John's Gospel, Christ invokes the Father as God, andit is clear that the Father is a person distinct from the Son from the fact thathe who generates is distinct from him who is begotten. This will appear moreclearly when we speak of the Son.

The Knowability and Unknowability of ..

It is too large a subject to be entered upon here -- the discussion of the various theories that have been advanced to account in some other way for the origin and universality of religion; but it may safely be said that, abstracting from revelation, which need not be discussed at this stage, no other theory will stand the test of criticism.

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In the Synoptic Gospels Christ is described as the incarnate Son of God, notonly distinct from the Father but also equal to Him. The principal text is:"All things are delivered to Me by My Father. And no one knoweth the Son,but the Father; neither doth anyone know the Father, but the Son, and he to whomit shall please the Son to reveal Him" (Matt. 11:27). From various codicesand from the Fathers it appears that this text is authentic, and itsauthenticity is admitted by almost all critics, not only Catholics but also theProtestant liberals. In this text is expressed the distinction between theFather and the Son as well as the equality of knowability and knowledge whichpresuppose an equality of nature and the identity of the divine nature.