Existence and Subsistence in St Thomas

Jeffrey C Kalb Jr

This text is hereby released into the public domain

Beatae Mariae Semper Virgini Mediatrici Coredemptrici et Advocatae

1 of 32

I Existential Thomism For over fifty years the dominant interpretation of the metaphysics of St Thomas Aquinas in

academies and philosophical publications has been that of existential Thomism Its influence is marked even among those Thomists who eschew the label This interpretation endows to-be (esse) that is the act-of-being (actus essendi) with a purely existential character making it in every respect ontologically prior to essence (essentia) Out of this extreme position are drawn the existential Thomistrsquos peculiar polemics against ldquoessentialismrdquo For the purposes of this essay and in agreement with common usage an ldquoessentialistrdquo metaphysics will be defined as one that accords some priority to essence (essentia) over to-be (esse) not only in the order of specification but in the very order of to-be (esse) It is a metaphysics that grants essence an ontological as well as morphological character This interpretation so denigrated by the existential Thomists is in truth more coherent and more faithful to St Thomas In the existence of creatures esse does have priority over essentia but in subsistence essentia has priority of a different sort over esse The aim then is to demonstrate in accordance with right reason that the to-be of existence (esse existentiae) must be distinguished from the to-be of subsistence (esse subsistentiae) and that support for such a distinction is indeed found in the writings of the Common Doctor Consequently existential Thomists have made an untenable identification of esse with existence rendering their critiques of ldquoessentialismrdquo empty and fruitless In fact this fatal identification represents a surrender to Bergsonian metaphysical influences Eacutetienne Gilson one of the founders of this school and certainly one of its most prolific evangelists expresses well the intellectual intentions and fears of the movement Metaphysically eloquent he makes a convenient foil against which a more profound interpretation can be articulated

Before proceeding to a critique the existential interpretation of Thomistic metaphysics must be properly grasped Gilson maintains and it must be granted that St Thomas originated the metaphysics of to-be (esse) understood as the very act-of-being (actus essendi) Aristotle had taught that material substance is a composite of matter and form matter serving as potency and form as act That which has being in itself and through itself is called ldquosubstancerdquo whereas that which cannot of itself have being is called ldquoaccidentrdquo Accidents such as whiteness can only have being in a substance such as a man They do not have a separate being as ldquowhiteness in itselfrdquo Substance therefore has primacy over accident and whereas accident is a composition of accidental form with secondary matter substance is a composition of substantial form with primary matter Secondary matter is not pure potency for it always has some form For example the bronze in a statue is secondary matter with respect to the form of the statue but it does itself have form namely the form of bronze Because the resolution of the principles of form and matter must end with a first and principal being namely substance substantial form and prime matter are respectively principles of pure act and pure potency that cannot be further resolved or distinguished The substantial or essential form of a thing standing above every other form in the substance is responsible for its very being for it actualizes prime matter to a determinate nature thus yielding a substance capable of receiving accidents

2 of 32

St Thomas goes beyond the Aristotelian metaphysics of form and eternal matter to identify the very contingency of all created being His metaphysics is therefore a potent instrument of his Catholic theology To the composition of prime matter and substantial form in material substance he adds a second composition between the substance thus composed and the to-be (esse) that makes the substance to be something rather than nothing Moreover he expresses this second composition in the Aristotelian division of being into act and potency The substance itself in act through its form is as potency with respect to the constituting to-be (esse) Whereas to-be (esse) had often been understood as either actual essence (essentia in actu) or the mere fact of being (utrum sit) it now is to be understood as the act-of-being (actus essendi) Being (ens) which is denominated from to-be (esse) has the same relation with it as running (currens) has with to-run (currere) It is the relationship of the present active participle to the infinitive the former designating a determinately acting subject the latter an indeterminate act

All of this may sound rather recondite and impractical but such a distinction has important consequences for Christian theology First since it posits composition in spiritual creatures that have no material composition in their essence it allows St Thomas to distinguish them from God in Whom there is no composition whatsoever Whereas an angel is composed out of that-which-is (quod est) namely its substance (substantia) and that-whereby-it-is (quo est) namely its to-be (esse) God is To-Be Itself Subsisting (Ipsum Esse Subsistens) His essence is not to be a horse or a man or an angel or any limited nature His Essence as revealed to Moses is simply to be ldquoI Am Who Amrdquo1

Excepting God every being is radically contingent because its essence (essentia) is not to-be (esse) It can only have to-be (esse) from that Being that possesses to-be (esse) essentially that is to say from God In the words of M Gilson

Each essence is set up by an act-of-being which it is not and which includes it as its own determination Outside the pure act of existing if it exists nothing can exist save as a limited act-of-being It is therefore the hierarchy of the essences which establishes and governs that of beings each of which expresses only the proper area of a certain act-of-being2

In other words the indeterminate esse is contracted to a specific nature by the essence The hierarchy of esse is determined by the hierarchy of essences Prior to their having to-be (esse) these essences were literally nothing confirming in the strongest metaphysical terms the doctrine of creation ex nihilo It is no wonder that countless popes bishops and saints have found the metaphysics of St Thomas so congenial to the elucidation and propagation of the Catholic Faith

To have realized as much is truly to the credit of existential Thomists who have brought to the fore the centrality and originality of the Angelic Doctorrsquos speculation concerning esse after a period of relative neglect But presumption and unrestrained zeal have caused many of them to revile almost all that passed between St Thomas and their own investigations They went to war against the ancient Thomists whom they regarded as having failed to recognize that esse is no mere essence (essentia) but the very act-of-being (actus essendi) They dismissed these learned

3 of 32

men out of hand either for a presumed failure to understand according to the newly discovered light or simply for using a terminology foreign to St Thomasrsquos own works But truth be told these Thomists facing radical criticism from other scholastic philosophers grappled with certain ambiguities in the written doctrine of St Thomas While a defense of even one of these theologians demands the scholarship of a specialist it does fall within the scope of this essay to show that this new light of metaphysical understanding is itself tainted by the philosophical prejudice of the existential Thomists And if lacking the requisite expertise one cannot exonerate these scholastics of the charges made against them one can from a dispassionate examination of the difficulties still appreciate their struggles to faithfully defend St Thomas II Gilson Against the Essentialists

Existential Thomists such as Eacutetienne Gilson have a fixation upon what they refer to as

ldquoessentialismrdquo To be sure in Being and Some Philosophers Gilson demonstrates that every philosophy excepting that of St Thomas must be either an ldquoessentialistrdquo philosophy or one consequent upon the failure of ldquoessentialismrdquo If these influences are to be bundled under a single designation it is the ldquoPlatonicrdquo attitude that Gilson rejects He sees the ignorance of the existential import of esse and the making of being into a ldquowhatnessrdquo (quidditas) as the root of the difficulty There is in the works of Gilson a deep dissatisfaction with essence which when expressed occasionally betrays a Bergsonian motivation

Because abstract essence is static while existence is dynamic such a metaphysics of being must needs be a dynamic one3

Gilson does not explain why stasis or stability should be construed as a deficiency Moreover how can the to-be (esse) fixed and determined by essence (essentia) be any less ldquostaticrdquo than essence itself His rejection of traditional strains of Thomism is likewise overtly Bergsonian

Now as we have seen the principal and direct signification of ens is not the act of existence but the existing thing Thomism thus becomes a ldquothingismrdquo which can be freely charged with turning into things all the concepts it touches thereby transforming the living tissues of the real into a mosaic of entities enclosed in their respective essences4

Gilsonrsquos underlying assumption is that essence is dead form and that life is rather to be found in existence His is no longer the world of St Thomas but that of modern evolutionary philosophy For Thomas the essence of a thing is also its operative principle It is for this reason that created being is itself incapable of creating It has existence but existence does not belong to it essentially Now St Thomas indeed teaches that ldquobeingrdquo (ens) is derived from ldquoto-berdquo (esse) But how can ldquobeingrdquo (ens) taken precisely as a participle imply anything but changelessness Further St Thomas teaches that ldquothingrdquo (res) is one of the transcendentals That is to say it is convertible with ldquobeingrdquo How then can one repudiate things without repudiating being itself

4 of 32

Gilsonrsquos treatment of Plato evidences his own metaphysical attitude in the clearest terms The traditional objection voiced by Aristotle against Plato is that the latter separated essence from the material subject and granted it a subsistence that rightly belongs only to the concrete material substance Gilson opines

This common property of all that truly is constitutes what Plato himself calls οὐσία a word which can be correctly rendered by essentia or essence but which points out beyond what we usually call the essence of a thing the very reality of that which truly is In other words the οὐσία points to the property which belongs to the really real as such and makes it to be a being Now we know the metaphysical cause of that property it lies in that very self-identity which according to Plato both constitutes being and justifies its attribution5

For Plato the ldquoreally realrdquo or more literally and tellingly the ldquobeingly beingrdquo (ὄντως ὄν) is the essence Gilson objects to the claim that essence is of itself real of itself a being In the retrospect of existential Thomism essence is made real by the act-of-being (actus essendi) Essence is formally the delimitation and determination of esse but has no ontological efficacy no constitutive role Platorsquos confusion of the essential and existential orders is summed up for Gilson in a single phrase ldquothe very essence of to-berdquo (οὐσία αὐτὴ τοῦ εἶναι)6

Here presumably is realized in the starkest terms the very making of esse into a thing against which Gilson repeatedly warns

One very quickly learns that outside of Saint Thomas and his existential interpreters Platonic ldquoessentialismrdquo is as widespread as original sin itself Plato begat Avicenna

What we are now witnessing in Avicennarsquos philosophy is the rise of a curious type of being the esse essentiae of Henry of Ghent and of so many other scholastic philosophers It is not a being of existence (esse existentiae) yet it is some sort of a being namely the very one which belongs to essence as such irrespective of the fact that it is or that it is not actualized in any knowing subject or in any individually existing thing7

Whereas Plato spoke of the essence (essentia) of to-be (esse) in the process making esse into a thing these scholastic theologians have subsumed to-be (esse) under essence (essentia) thereby making essence real of itself In fairness to Plato it must be pointed out that Aristotle though he emphatically located essence (οὐσία) in the concrete subject likewise made it being in the highest sense Moreover among those unnamed ldquoscholastic philosophersrdquo who defended the esse essentiae there were also a great many Thomists of the highest caliber On the basis of so flimsy and superficial a critique the existential Thomists have consigned these great doctors no matter their ecclesial approbation to irrelevance and oblivion It seems that Gilsonrsquos existential critique targets not only Plato but all traditional philosophy

5 of 32

III The ldquoTo-Be of Essencerdquo

There are two basic ways in which one can express essence abstractly or concretely One can either say that ldquothe essence of man is humanityrdquo or that ldquothe essence of man is to be humanrdquo In the former no metaphysical difficulty arises for the existential Thomist but in the latter to-be (esse) seems to be included in the very essence Again when asked what Socrates is one may answer ldquoSocrates is a human beingrdquo It is precisely this to which Gilson objects namely that when asked ldquoWhat is itrdquo one should reply ldquoIt is a beingrdquo He objects to this because being (ens) is denominated from to-be (esse) and therefore does not lie within essence as such

One can take a hard line against such speech by calling it solecism without metaphysical

import But the meaning of speech approved by intelligent people ought to be clarified rather than abolished Now the ldquoto berdquo included in the concrete essence is manifestly not the to-be of existence (esse existentiae) for it is indifferent to the existence or non-existence of man Indeed only God has existence essentially Moreover the copula ldquoisrdquo already serves to compose the subject and predicate leaving one to wonder what the ldquoto berdquo can possibly signify here Gilson appears to have seen the difficulty

But the metaphysics of St Thomas has much more to it than this When it is reduced to the quidditative order it becomes a science of the notion of being and of the thing that is to say the abstract expression of what in the real is capable of definition Thomism thus conceived has been the object of a good many syntheses at least one of them being a masterpiece but it is not the Thomism of St Thomas What characterizes his is that in it every concept of a thing connotes an act of existing His metaphysic of being as being ldquoconsignifiesrdquo existence It does not ldquosignifyrdquo it unless precisely it uses the second operation of the understanding and employs all the resources of judgment8

The most that could be said then is that esse and therefore ens as well is consignified by essentia Since a finite essence requires an act-of-being (actus essendi) to make it real essence (essentia) somehow points to its corresponding to-be (esse) yet without including to-be (esse) in its definition To consignify existence is therefore nothing more than to signify a deficiency on the part of essence namely its potency in need of further act

As regards creatures one need not debate the truth of Gilsonrsquos doctrine of consignification which is entirely consistent with the doctrine of St Thomas But he fails to see that to-be (esse) must also in some manner be a perfection deriving from essence in order that essence may directly consignify existence St Thomas himself distinguishes the signification of the terms ldquonaturerdquo ldquoquiddityrdquo and ldquoessencerdquo

Non enim res est intelligibilis nisi per diffinitionem et essentiam suam Et sic etiam philosophus dicit in V metaphysicae quod omnis substantia est natura Tamen nomen naturae hoc modo sumptae videtur significare essentiam rei secundum quod habet ordinem ad propriam operationem rei cum nulla res propria operatione destituatur Quiditatis vero nomen sumitur ex hoc quod per diffinitionem significatur Sed essentia

6 of 32

dicitur secundum quod per eam et in ea ens habet esse Sed quia ens absolute et per prius dicitur de substantiis et per posterius et quasi secundum quid de accidentibus inde est quod essentia proprie et vere est in substantiis sed in accidentibus est quodammodo et secundum quid For a thing is intelligible only through its definition and essence And in this way the philosopher also says in Metaphysics V that every substance is a nature Nevertheless the name ldquonaturerdquo taken in this manner seems to signify the essence of the thing inasmuch as it has an order to the proper operation of the thing since no thing is deprived of its proper operation But the name ldquoquiddityrdquo is taken from the fact that it is signified through the definition And ldquoessencerdquo is said insofar as through it and in it a being has to-be But because being is said absolutely and primarily of substances and secondarily and as it were relatively of accidents thence it is that essence is properly and truly in substances but is in accidents in a certain manner and relatively9

The first thing to note is that a thing is intelligible in two respects its definition (or quiddity) and its essence One must refrain from a facile identification of the two Moreover the operation of something derives from its essence for which reason it is called a ldquonaturerdquo Thus essence is not a dead thing but the very principle of life and operation But more troubling for the existential Thomist is the Common Doctorrsquos declaration that ldquoessence is said inasmuch as through it and in it a being has to-berdquo Explicating in a footnote this troublesome text of St Thomas Gilson says

In order to remove all uncertainty from the mind of the reader let us get at the exact meaning of this last phrase It does not mean that essentia confers esse on substance It means that in and by the mediation of the essentia the substance receives esse10

The terms ldquoconferrdquo and ldquomediationrdquo are Gilsonrsquos not Thomasrsquos Clearly to confer esse means to confer existence because for Gilson esse means existence alone But what does ldquomediaterdquo mean precisely And why can some quiddities receive esse whereas others cannot Gilson cannot offer a satisfying explanation without repudiating his purely existential interpretation

In keeping with these definitions of St Thomas only quiddities capable of subsisting are able to consignify existence immediately for these quiddities alone can enter into composition with the act-of-being (actus essendi) to make a real being It is for this reason that one is justified in calling them ldquoessencesrdquo for the quiddities of accidents can be called ldquoessencesrdquo only by an abuse of terms in which case ldquoessencerdquo means nothing more than ldquoquiddityrdquo These accidents can only be said to consignify esse mediately or by analogy to essence that is inasmuch as each has a different real relation to substance If as M Gilson maintains esse can only be signified in an existential judgment then there is no criterion for distinguishing between that which is capable of subsisting and that which is not One could say that whiteness does not subsist but never that whiteness cannot subsist The subordination of accident to substance would be completely subsumed under the contingencies of existence Indeed the categorical distinction between substance and accident would be abolished entirely Not a few modern philosophers may applaud

7 of 32

the abolition of a distinction which they themselves do not admit but it is certainly not the doctrine of St Thomas

Aquinas himself is explicit about such a distinction in his definition of substance The

question is acute with respect to the preservation of the accidents of bread and wine during Transubstantiation In some manner these accidents must survive the change of substance from that of bread and wine to that of Jesus Christ without themselves becoming a proper subject or substance If substance were merely a matter of the relative primacy of existence then by their existence independent of the substance of bread and wine these pre-existing accidents would themselves be substance But St Thomas has a different notion of substance

Sicut probat Avicenna in sua Metaph per se existere non est definitio substantiae quia per hoc non demonstratur quidditas ejus sed esse ejus et sua quidditas non est suum esse alias non posset esse genus quia esse non potest esse commune per modum generis cum singula contenta in genere differant sedundum esse sed definitio vel quasi definitio substantiae est res habens quidditatem cui acquiritur esse vel debetur non in alio As Avicenna proves in his Metaphysics ldquoto exist through itselfrdquo is not the definition of substance because by this its quiddity is not demonstrated but [rather] its to-be And its quiddity is not its to-be In other words it could not be a genus because to-be cannot be common through the mode of genus since singulars contained in a genus differ according to [their] to-be But the definition or quasi-definition of substance is ldquoa thing having a quiddity to which it is added or owed to be not in anotherrdquo11

St Thomas defends here the notion that the genus of substance requires a quiddity to which it also belongs ldquoto be not in anotherrdquo that is to be a proper subject In other words it must also be an essence Because a creaturersquos esse is not its quiddity and because esse varies within the genus of substance a definition touching upon mere existence is inadequate to determine the genus IV Nature and Supposit

To be exact in the use of terms one must consider the role of the supposit in creatures St Thomas distinguishes metaphysically between supposit and nature in the following manner

Esse consequitur naturam non sicut habentem esse sed sicut qua aliquid est personam autem sive hypostasim consequitur sicut habentem esse To-be accompanies nature not as having to-be but as that by which it is something but it accompanies the person or hypostasis as having to-be12

To speak correctly the person hypostasis or supposit is that which has to-be (esse) By nature on the other hand it is determined to be something This distinction must be kept in mind to avoid confusion Although the term ldquoesse essentiaerdquo was well established in scholastic circles it is liable to misunderstanding Essence (or substance) possesses the ontological character of the participle (ens) not the infinitive (esse) Esse is properly speaking the act of the supposit

8 of 32

(suppositum) for which reason one ought to shun the use of ldquoesse essentiaerdquo as potentially misleading There are only two ways in which the created supposit has esse either through another (per aliud) which is here designated ldquoesse existentiaerdquo or through and in itself (per se et in se) which is designated ldquoesse subsistentiaerdquo This refinement of terminology by no means indicates a repudiation of the ontological perfection of essence but it does serve to make the argument more intelligible avoiding many fundamental misunderstandings V The Theological Derogation of Substance

Abandoning the tradition of Catholic theology since the Council of Nicaea Gilson makes an extraordinary claim for his existential interpretation of Thomistic metaphysics

The Thomistic distinction of essence and existence is thus implied in the Thomistic conception and definition of the notion of substance Strictly speaking only God is an ens per se that is as we shall see a being whose essence is its act-of-being Also God is not a substance The term ldquosubstancerdquo always designates an essence or quiddity which exists in virtue of act-of-being (esse) really distinct from his essence13

This derogation of substance yields insuperable difficulties for both Trinitarian and Eucharistic theology If God is not a Substance then how can the Son according to the Nicene Creed be consubstantial with the Father (consubstantialem Patri) The Greek has ὁμοούσιον τώ Πατρί clearly designating God as substance (οὐσία) Would St Thomas learned in the Fathers and the Councils have subscribed to such a view as M Gilson espouses Clearly it is the latter who errs in his interpretation Again in the Holy Sacrifice of the Mass is one constrained to say that the substance of bread and wine is changed to the substance of Jesus Christ Body Blood and Soul but not Divinity Would St Thomas the ardent defender of the doctrine of Transubstantiation have blundered so badly But such are the theological consequences of this revolutionary doctrine M Gilson attributes to the Common Doctor of the Church On theological grounds alone this subversive notion must be refuted

As is typical for existential Thomism errors derive from a partial and prejudiced reading of texts Gilsonrsquos claim is to his own mind14

sustained by a remark of St Thomas

Aliquid enim est sicut Deus cujus essentia est ipsummet suum esse et ideo inveniuntur aliqui philosophi dicentes quod Deus non habet quiditatem vel essentiam quia essentia sua non est aliud quam esse ejus For there is something namely God the Essence of Whom is His very own To-Be And there are therefore found certain philosophers saying that God does not have a quiddity or essence because His Essence is not other than His to-be15

M Gilson understands this to mean that St Thomas adheres to this view The remark however is clearly intended to explain the origin of other philosophies not to put forth his own To be exact St Thomas credits these philosophers with discerning at least in some rudimentary form

9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 CHS ltFEFF4f7f75288fd94e9b8bbe5b9a521b5efa7684002000410064006f006200650020005000440046002065876863900275284e8e9ad88d2891cf76845370524d53705237300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c676562535f00521b5efa768400200050004400460020658768633002gt13 CHT ltFEFF4f7f752890194e9b8a2d7f6e5efa7acb7684002000410064006f006200650020005000440046002065874ef69069752865bc9ad854c18cea76845370524d5370523786557406300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c4f86958b555f5df25efa7acb76840020005000440046002065874ef63002gt13 CZE 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 DAN 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 DEU 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 ESP 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 ETI 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 FRA 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 GRE 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HEB ltFEFF05D405E905EA05DE05E905D5002005D105D405D205D305E805D505EA002005D005DC05D4002005DB05D305D9002005DC05D905E605D505E8002005DE05E105DE05DB05D9002000410064006F006200650020005000440046002005D405DE05D505EA05D005DE05D905DD002005DC05D405D305E405E105EA002005E705D305DD002D05D305E405D505E1002005D005D905DB05D505EA05D905EA002E002005DE05E105DE05DB05D90020005000440046002005E905E005D505E605E805D5002005E005D905EA05E005D905DD002005DC05E405EA05D905D705D4002005D105D005DE05E605E205D505EA0020004100630072006F006200610074002005D5002D00410064006F00620065002000520065006100640065007200200035002E0030002005D505D205E805E105D005D505EA002005DE05EA05E705D305DE05D505EA002005D905D505EA05E8002E05D005DE05D905DD002005DC002D005000440046002F0058002D0033002C002005E205D905D905E005D5002005D105DE05D305E805D905DA002005DC05DE05E905EA05DE05E9002005E905DC0020004100630072006F006200610074002E002005DE05E105DE05DB05D90020005000440046002005E905E005D505E605E805D5002005E005D905EA05E005D905DD002005DC05E405EA05D905D705D4002005D105D005DE05E605E205D505EA0020004100630072006F006200610074002005D5002D00410064006F00620065002000520065006100640065007200200035002E0030002005D505D205E805E105D005D505EA002005DE05EA05E705D305DE05D505EA002005D905D505EA05E8002Egt13 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH ltFEFF004e006100750064006f006b0069007400650020016100690075006f007300200070006100720061006d006500740072007500730020006e006f0072011700640061006d00690020006b0075007200740069002000410064006f00620065002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b00750072006900650020006c0061006200690061007500730069006100690020007000720069007400610069006b007900740069002000610075006b01610074006f00730020006b006f006b007900620117007300200070006100720065006e006700740069006e00690061006d00200073007000610075007300640069006e0069006d00750069002e0020002000530075006b0075007200740069002000500044004600200064006f006b0075006d0065006e007400610069002000670061006c006900200062016b007400690020006100740069006400610072006f006d00690020004100630072006f006200610074002000690072002000410064006f00620065002000520065006100640065007200200035002e0030002000610072002000760117006c00650073006e0117006d00690073002000760065007200730069006a006f006d00690073002egt13 LVI ltFEFF0049007a006d0061006e0074006f006a00690065007400200161006f00730020006900650073007400610074012b006a0075006d00750073002c0020006c0061006900200076006500690064006f00740075002000410064006f00620065002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b006100730020006900720020012b00700061016100690020007000690065006d01130072006f00740069002000610075006700730074006100730020006b00760061006c0069007401010074006500730020007000690072006d007300690065007300700069006501610061006e006100730020006400720075006b00610069002e00200049007a0076006500690064006f006a006900650074002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b006f002000760061007200200061007400760113007200740020006100720020004100630072006f00620061007400200075006e002000410064006f00620065002000520065006100640065007200200035002e0030002c0020006b0101002000610072012b00200074006f0020006a00610075006e0101006b0101006d002000760065007200730069006a0101006d002egt13 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS ltFEFF04180441043f043e043b044c04370443043904420435002004340430043d043d044b04350020043d0430044104420440043e0439043a043800200434043b044f00200441043e043704340430043d0438044f00200434043e043a0443043c0435043d0442043e0432002000410064006f006200650020005000440046002c0020043c0430043a04410438043c0430043b044c043d043e0020043f043e04340445043e0434044f04490438044500200434043b044f00200432044b0441043e043a043e043a0430044704350441044204320435043d043d043e0433043e00200434043e043f0435044704300442043d043e0433043e00200432044b0432043e04340430002e002000200421043e043704340430043d043d044b04350020005000440046002d0434043e043a0443043c0435043d0442044b0020043c043e0436043d043e0020043e0442043a0440044b043204300442044c002004410020043f043e043c043e0449044c044e0020004100630072006f00620061007400200438002000410064006f00620065002000520065006100640065007200200035002e00300020043800200431043e043b043504350020043f043e04370434043d043804450020043204350440044104380439002egt13 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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1 of 32

I Existential Thomism For over fifty years the dominant interpretation of the metaphysics of St Thomas Aquinas in

academies and philosophical publications has been that of existential Thomism Its influence is marked even among those Thomists who eschew the label This interpretation endows to-be (esse) that is the act-of-being (actus essendi) with a purely existential character making it in every respect ontologically prior to essence (essentia) Out of this extreme position are drawn the existential Thomistrsquos peculiar polemics against ldquoessentialismrdquo For the purposes of this essay and in agreement with common usage an ldquoessentialistrdquo metaphysics will be defined as one that accords some priority to essence (essentia) over to-be (esse) not only in the order of specification but in the very order of to-be (esse) It is a metaphysics that grants essence an ontological as well as morphological character This interpretation so denigrated by the existential Thomists is in truth more coherent and more faithful to St Thomas In the existence of creatures esse does have priority over essentia but in subsistence essentia has priority of a different sort over esse The aim then is to demonstrate in accordance with right reason that the to-be of existence (esse existentiae) must be distinguished from the to-be of subsistence (esse subsistentiae) and that support for such a distinction is indeed found in the writings of the Common Doctor Consequently existential Thomists have made an untenable identification of esse with existence rendering their critiques of ldquoessentialismrdquo empty and fruitless In fact this fatal identification represents a surrender to Bergsonian metaphysical influences Eacutetienne Gilson one of the founders of this school and certainly one of its most prolific evangelists expresses well the intellectual intentions and fears of the movement Metaphysically eloquent he makes a convenient foil against which a more profound interpretation can be articulated

Before proceeding to a critique the existential interpretation of Thomistic metaphysics must be properly grasped Gilson maintains and it must be granted that St Thomas originated the metaphysics of to-be (esse) understood as the very act-of-being (actus essendi) Aristotle had taught that material substance is a composite of matter and form matter serving as potency and form as act That which has being in itself and through itself is called ldquosubstancerdquo whereas that which cannot of itself have being is called ldquoaccidentrdquo Accidents such as whiteness can only have being in a substance such as a man They do not have a separate being as ldquowhiteness in itselfrdquo Substance therefore has primacy over accident and whereas accident is a composition of accidental form with secondary matter substance is a composition of substantial form with primary matter Secondary matter is not pure potency for it always has some form For example the bronze in a statue is secondary matter with respect to the form of the statue but it does itself have form namely the form of bronze Because the resolution of the principles of form and matter must end with a first and principal being namely substance substantial form and prime matter are respectively principles of pure act and pure potency that cannot be further resolved or distinguished The substantial or essential form of a thing standing above every other form in the substance is responsible for its very being for it actualizes prime matter to a determinate nature thus yielding a substance capable of receiving accidents

2 of 32

St Thomas goes beyond the Aristotelian metaphysics of form and eternal matter to identify the very contingency of all created being His metaphysics is therefore a potent instrument of his Catholic theology To the composition of prime matter and substantial form in material substance he adds a second composition between the substance thus composed and the to-be (esse) that makes the substance to be something rather than nothing Moreover he expresses this second composition in the Aristotelian division of being into act and potency The substance itself in act through its form is as potency with respect to the constituting to-be (esse) Whereas to-be (esse) had often been understood as either actual essence (essentia in actu) or the mere fact of being (utrum sit) it now is to be understood as the act-of-being (actus essendi) Being (ens) which is denominated from to-be (esse) has the same relation with it as running (currens) has with to-run (currere) It is the relationship of the present active participle to the infinitive the former designating a determinately acting subject the latter an indeterminate act

All of this may sound rather recondite and impractical but such a distinction has important consequences for Christian theology First since it posits composition in spiritual creatures that have no material composition in their essence it allows St Thomas to distinguish them from God in Whom there is no composition whatsoever Whereas an angel is composed out of that-which-is (quod est) namely its substance (substantia) and that-whereby-it-is (quo est) namely its to-be (esse) God is To-Be Itself Subsisting (Ipsum Esse Subsistens) His essence is not to be a horse or a man or an angel or any limited nature His Essence as revealed to Moses is simply to be ldquoI Am Who Amrdquo1

Excepting God every being is radically contingent because its essence (essentia) is not to-be (esse) It can only have to-be (esse) from that Being that possesses to-be (esse) essentially that is to say from God In the words of M Gilson

Each essence is set up by an act-of-being which it is not and which includes it as its own determination Outside the pure act of existing if it exists nothing can exist save as a limited act-of-being It is therefore the hierarchy of the essences which establishes and governs that of beings each of which expresses only the proper area of a certain act-of-being2

In other words the indeterminate esse is contracted to a specific nature by the essence The hierarchy of esse is determined by the hierarchy of essences Prior to their having to-be (esse) these essences were literally nothing confirming in the strongest metaphysical terms the doctrine of creation ex nihilo It is no wonder that countless popes bishops and saints have found the metaphysics of St Thomas so congenial to the elucidation and propagation of the Catholic Faith

To have realized as much is truly to the credit of existential Thomists who have brought to the fore the centrality and originality of the Angelic Doctorrsquos speculation concerning esse after a period of relative neglect But presumption and unrestrained zeal have caused many of them to revile almost all that passed between St Thomas and their own investigations They went to war against the ancient Thomists whom they regarded as having failed to recognize that esse is no mere essence (essentia) but the very act-of-being (actus essendi) They dismissed these learned

3 of 32

men out of hand either for a presumed failure to understand according to the newly discovered light or simply for using a terminology foreign to St Thomasrsquos own works But truth be told these Thomists facing radical criticism from other scholastic philosophers grappled with certain ambiguities in the written doctrine of St Thomas While a defense of even one of these theologians demands the scholarship of a specialist it does fall within the scope of this essay to show that this new light of metaphysical understanding is itself tainted by the philosophical prejudice of the existential Thomists And if lacking the requisite expertise one cannot exonerate these scholastics of the charges made against them one can from a dispassionate examination of the difficulties still appreciate their struggles to faithfully defend St Thomas II Gilson Against the Essentialists

Existential Thomists such as Eacutetienne Gilson have a fixation upon what they refer to as

ldquoessentialismrdquo To be sure in Being and Some Philosophers Gilson demonstrates that every philosophy excepting that of St Thomas must be either an ldquoessentialistrdquo philosophy or one consequent upon the failure of ldquoessentialismrdquo If these influences are to be bundled under a single designation it is the ldquoPlatonicrdquo attitude that Gilson rejects He sees the ignorance of the existential import of esse and the making of being into a ldquowhatnessrdquo (quidditas) as the root of the difficulty There is in the works of Gilson a deep dissatisfaction with essence which when expressed occasionally betrays a Bergsonian motivation

Because abstract essence is static while existence is dynamic such a metaphysics of being must needs be a dynamic one3

Gilson does not explain why stasis or stability should be construed as a deficiency Moreover how can the to-be (esse) fixed and determined by essence (essentia) be any less ldquostaticrdquo than essence itself His rejection of traditional strains of Thomism is likewise overtly Bergsonian

Now as we have seen the principal and direct signification of ens is not the act of existence but the existing thing Thomism thus becomes a ldquothingismrdquo which can be freely charged with turning into things all the concepts it touches thereby transforming the living tissues of the real into a mosaic of entities enclosed in their respective essences4

Gilsonrsquos underlying assumption is that essence is dead form and that life is rather to be found in existence His is no longer the world of St Thomas but that of modern evolutionary philosophy For Thomas the essence of a thing is also its operative principle It is for this reason that created being is itself incapable of creating It has existence but existence does not belong to it essentially Now St Thomas indeed teaches that ldquobeingrdquo (ens) is derived from ldquoto-berdquo (esse) But how can ldquobeingrdquo (ens) taken precisely as a participle imply anything but changelessness Further St Thomas teaches that ldquothingrdquo (res) is one of the transcendentals That is to say it is convertible with ldquobeingrdquo How then can one repudiate things without repudiating being itself

4 of 32

Gilsonrsquos treatment of Plato evidences his own metaphysical attitude in the clearest terms The traditional objection voiced by Aristotle against Plato is that the latter separated essence from the material subject and granted it a subsistence that rightly belongs only to the concrete material substance Gilson opines

This common property of all that truly is constitutes what Plato himself calls οὐσία a word which can be correctly rendered by essentia or essence but which points out beyond what we usually call the essence of a thing the very reality of that which truly is In other words the οὐσία points to the property which belongs to the really real as such and makes it to be a being Now we know the metaphysical cause of that property it lies in that very self-identity which according to Plato both constitutes being and justifies its attribution5

For Plato the ldquoreally realrdquo or more literally and tellingly the ldquobeingly beingrdquo (ὄντως ὄν) is the essence Gilson objects to the claim that essence is of itself real of itself a being In the retrospect of existential Thomism essence is made real by the act-of-being (actus essendi) Essence is formally the delimitation and determination of esse but has no ontological efficacy no constitutive role Platorsquos confusion of the essential and existential orders is summed up for Gilson in a single phrase ldquothe very essence of to-berdquo (οὐσία αὐτὴ τοῦ εἶναι)6

Here presumably is realized in the starkest terms the very making of esse into a thing against which Gilson repeatedly warns

One very quickly learns that outside of Saint Thomas and his existential interpreters Platonic ldquoessentialismrdquo is as widespread as original sin itself Plato begat Avicenna

What we are now witnessing in Avicennarsquos philosophy is the rise of a curious type of being the esse essentiae of Henry of Ghent and of so many other scholastic philosophers It is not a being of existence (esse existentiae) yet it is some sort of a being namely the very one which belongs to essence as such irrespective of the fact that it is or that it is not actualized in any knowing subject or in any individually existing thing7

Whereas Plato spoke of the essence (essentia) of to-be (esse) in the process making esse into a thing these scholastic theologians have subsumed to-be (esse) under essence (essentia) thereby making essence real of itself In fairness to Plato it must be pointed out that Aristotle though he emphatically located essence (οὐσία) in the concrete subject likewise made it being in the highest sense Moreover among those unnamed ldquoscholastic philosophersrdquo who defended the esse essentiae there were also a great many Thomists of the highest caliber On the basis of so flimsy and superficial a critique the existential Thomists have consigned these great doctors no matter their ecclesial approbation to irrelevance and oblivion It seems that Gilsonrsquos existential critique targets not only Plato but all traditional philosophy

5 of 32

III The ldquoTo-Be of Essencerdquo

There are two basic ways in which one can express essence abstractly or concretely One can either say that ldquothe essence of man is humanityrdquo or that ldquothe essence of man is to be humanrdquo In the former no metaphysical difficulty arises for the existential Thomist but in the latter to-be (esse) seems to be included in the very essence Again when asked what Socrates is one may answer ldquoSocrates is a human beingrdquo It is precisely this to which Gilson objects namely that when asked ldquoWhat is itrdquo one should reply ldquoIt is a beingrdquo He objects to this because being (ens) is denominated from to-be (esse) and therefore does not lie within essence as such

One can take a hard line against such speech by calling it solecism without metaphysical

import But the meaning of speech approved by intelligent people ought to be clarified rather than abolished Now the ldquoto berdquo included in the concrete essence is manifestly not the to-be of existence (esse existentiae) for it is indifferent to the existence or non-existence of man Indeed only God has existence essentially Moreover the copula ldquoisrdquo already serves to compose the subject and predicate leaving one to wonder what the ldquoto berdquo can possibly signify here Gilson appears to have seen the difficulty

But the metaphysics of St Thomas has much more to it than this When it is reduced to the quidditative order it becomes a science of the notion of being and of the thing that is to say the abstract expression of what in the real is capable of definition Thomism thus conceived has been the object of a good many syntheses at least one of them being a masterpiece but it is not the Thomism of St Thomas What characterizes his is that in it every concept of a thing connotes an act of existing His metaphysic of being as being ldquoconsignifiesrdquo existence It does not ldquosignifyrdquo it unless precisely it uses the second operation of the understanding and employs all the resources of judgment8

The most that could be said then is that esse and therefore ens as well is consignified by essentia Since a finite essence requires an act-of-being (actus essendi) to make it real essence (essentia) somehow points to its corresponding to-be (esse) yet without including to-be (esse) in its definition To consignify existence is therefore nothing more than to signify a deficiency on the part of essence namely its potency in need of further act

As regards creatures one need not debate the truth of Gilsonrsquos doctrine of consignification which is entirely consistent with the doctrine of St Thomas But he fails to see that to-be (esse) must also in some manner be a perfection deriving from essence in order that essence may directly consignify existence St Thomas himself distinguishes the signification of the terms ldquonaturerdquo ldquoquiddityrdquo and ldquoessencerdquo

Non enim res est intelligibilis nisi per diffinitionem et essentiam suam Et sic etiam philosophus dicit in V metaphysicae quod omnis substantia est natura Tamen nomen naturae hoc modo sumptae videtur significare essentiam rei secundum quod habet ordinem ad propriam operationem rei cum nulla res propria operatione destituatur Quiditatis vero nomen sumitur ex hoc quod per diffinitionem significatur Sed essentia

6 of 32

dicitur secundum quod per eam et in ea ens habet esse Sed quia ens absolute et per prius dicitur de substantiis et per posterius et quasi secundum quid de accidentibus inde est quod essentia proprie et vere est in substantiis sed in accidentibus est quodammodo et secundum quid For a thing is intelligible only through its definition and essence And in this way the philosopher also says in Metaphysics V that every substance is a nature Nevertheless the name ldquonaturerdquo taken in this manner seems to signify the essence of the thing inasmuch as it has an order to the proper operation of the thing since no thing is deprived of its proper operation But the name ldquoquiddityrdquo is taken from the fact that it is signified through the definition And ldquoessencerdquo is said insofar as through it and in it a being has to-be But because being is said absolutely and primarily of substances and secondarily and as it were relatively of accidents thence it is that essence is properly and truly in substances but is in accidents in a certain manner and relatively9

The first thing to note is that a thing is intelligible in two respects its definition (or quiddity) and its essence One must refrain from a facile identification of the two Moreover the operation of something derives from its essence for which reason it is called a ldquonaturerdquo Thus essence is not a dead thing but the very principle of life and operation But more troubling for the existential Thomist is the Common Doctorrsquos declaration that ldquoessence is said inasmuch as through it and in it a being has to-berdquo Explicating in a footnote this troublesome text of St Thomas Gilson says

In order to remove all uncertainty from the mind of the reader let us get at the exact meaning of this last phrase It does not mean that essentia confers esse on substance It means that in and by the mediation of the essentia the substance receives esse10

The terms ldquoconferrdquo and ldquomediationrdquo are Gilsonrsquos not Thomasrsquos Clearly to confer esse means to confer existence because for Gilson esse means existence alone But what does ldquomediaterdquo mean precisely And why can some quiddities receive esse whereas others cannot Gilson cannot offer a satisfying explanation without repudiating his purely existential interpretation

In keeping with these definitions of St Thomas only quiddities capable of subsisting are able to consignify existence immediately for these quiddities alone can enter into composition with the act-of-being (actus essendi) to make a real being It is for this reason that one is justified in calling them ldquoessencesrdquo for the quiddities of accidents can be called ldquoessencesrdquo only by an abuse of terms in which case ldquoessencerdquo means nothing more than ldquoquiddityrdquo These accidents can only be said to consignify esse mediately or by analogy to essence that is inasmuch as each has a different real relation to substance If as M Gilson maintains esse can only be signified in an existential judgment then there is no criterion for distinguishing between that which is capable of subsisting and that which is not One could say that whiteness does not subsist but never that whiteness cannot subsist The subordination of accident to substance would be completely subsumed under the contingencies of existence Indeed the categorical distinction between substance and accident would be abolished entirely Not a few modern philosophers may applaud

7 of 32

the abolition of a distinction which they themselves do not admit but it is certainly not the doctrine of St Thomas

Aquinas himself is explicit about such a distinction in his definition of substance The

question is acute with respect to the preservation of the accidents of bread and wine during Transubstantiation In some manner these accidents must survive the change of substance from that of bread and wine to that of Jesus Christ without themselves becoming a proper subject or substance If substance were merely a matter of the relative primacy of existence then by their existence independent of the substance of bread and wine these pre-existing accidents would themselves be substance But St Thomas has a different notion of substance

Sicut probat Avicenna in sua Metaph per se existere non est definitio substantiae quia per hoc non demonstratur quidditas ejus sed esse ejus et sua quidditas non est suum esse alias non posset esse genus quia esse non potest esse commune per modum generis cum singula contenta in genere differant sedundum esse sed definitio vel quasi definitio substantiae est res habens quidditatem cui acquiritur esse vel debetur non in alio As Avicenna proves in his Metaphysics ldquoto exist through itselfrdquo is not the definition of substance because by this its quiddity is not demonstrated but [rather] its to-be And its quiddity is not its to-be In other words it could not be a genus because to-be cannot be common through the mode of genus since singulars contained in a genus differ according to [their] to-be But the definition or quasi-definition of substance is ldquoa thing having a quiddity to which it is added or owed to be not in anotherrdquo11

St Thomas defends here the notion that the genus of substance requires a quiddity to which it also belongs ldquoto be not in anotherrdquo that is to be a proper subject In other words it must also be an essence Because a creaturersquos esse is not its quiddity and because esse varies within the genus of substance a definition touching upon mere existence is inadequate to determine the genus IV Nature and Supposit

To be exact in the use of terms one must consider the role of the supposit in creatures St Thomas distinguishes metaphysically between supposit and nature in the following manner

Esse consequitur naturam non sicut habentem esse sed sicut qua aliquid est personam autem sive hypostasim consequitur sicut habentem esse To-be accompanies nature not as having to-be but as that by which it is something but it accompanies the person or hypostasis as having to-be12

To speak correctly the person hypostasis or supposit is that which has to-be (esse) By nature on the other hand it is determined to be something This distinction must be kept in mind to avoid confusion Although the term ldquoesse essentiaerdquo was well established in scholastic circles it is liable to misunderstanding Essence (or substance) possesses the ontological character of the participle (ens) not the infinitive (esse) Esse is properly speaking the act of the supposit

8 of 32

(suppositum) for which reason one ought to shun the use of ldquoesse essentiaerdquo as potentially misleading There are only two ways in which the created supposit has esse either through another (per aliud) which is here designated ldquoesse existentiaerdquo or through and in itself (per se et in se) which is designated ldquoesse subsistentiaerdquo This refinement of terminology by no means indicates a repudiation of the ontological perfection of essence but it does serve to make the argument more intelligible avoiding many fundamental misunderstandings V The Theological Derogation of Substance

Abandoning the tradition of Catholic theology since the Council of Nicaea Gilson makes an extraordinary claim for his existential interpretation of Thomistic metaphysics

The Thomistic distinction of essence and existence is thus implied in the Thomistic conception and definition of the notion of substance Strictly speaking only God is an ens per se that is as we shall see a being whose essence is its act-of-being Also God is not a substance The term ldquosubstancerdquo always designates an essence or quiddity which exists in virtue of act-of-being (esse) really distinct from his essence13

This derogation of substance yields insuperable difficulties for both Trinitarian and Eucharistic theology If God is not a Substance then how can the Son according to the Nicene Creed be consubstantial with the Father (consubstantialem Patri) The Greek has ὁμοούσιον τώ Πατρί clearly designating God as substance (οὐσία) Would St Thomas learned in the Fathers and the Councils have subscribed to such a view as M Gilson espouses Clearly it is the latter who errs in his interpretation Again in the Holy Sacrifice of the Mass is one constrained to say that the substance of bread and wine is changed to the substance of Jesus Christ Body Blood and Soul but not Divinity Would St Thomas the ardent defender of the doctrine of Transubstantiation have blundered so badly But such are the theological consequences of this revolutionary doctrine M Gilson attributes to the Common Doctor of the Church On theological grounds alone this subversive notion must be refuted

As is typical for existential Thomism errors derive from a partial and prejudiced reading of texts Gilsonrsquos claim is to his own mind14

sustained by a remark of St Thomas

Aliquid enim est sicut Deus cujus essentia est ipsummet suum esse et ideo inveniuntur aliqui philosophi dicentes quod Deus non habet quiditatem vel essentiam quia essentia sua non est aliud quam esse ejus For there is something namely God the Essence of Whom is His very own To-Be And there are therefore found certain philosophers saying that God does not have a quiddity or essence because His Essence is not other than His to-be15

M Gilson understands this to mean that St Thomas adheres to this view The remark however is clearly intended to explain the origin of other philosophies not to put forth his own To be exact St Thomas credits these philosophers with discerning at least in some rudimentary form

9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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2 of 32

St Thomas goes beyond the Aristotelian metaphysics of form and eternal matter to identify the very contingency of all created being His metaphysics is therefore a potent instrument of his Catholic theology To the composition of prime matter and substantial form in material substance he adds a second composition between the substance thus composed and the to-be (esse) that makes the substance to be something rather than nothing Moreover he expresses this second composition in the Aristotelian division of being into act and potency The substance itself in act through its form is as potency with respect to the constituting to-be (esse) Whereas to-be (esse) had often been understood as either actual essence (essentia in actu) or the mere fact of being (utrum sit) it now is to be understood as the act-of-being (actus essendi) Being (ens) which is denominated from to-be (esse) has the same relation with it as running (currens) has with to-run (currere) It is the relationship of the present active participle to the infinitive the former designating a determinately acting subject the latter an indeterminate act

All of this may sound rather recondite and impractical but such a distinction has important consequences for Christian theology First since it posits composition in spiritual creatures that have no material composition in their essence it allows St Thomas to distinguish them from God in Whom there is no composition whatsoever Whereas an angel is composed out of that-which-is (quod est) namely its substance (substantia) and that-whereby-it-is (quo est) namely its to-be (esse) God is To-Be Itself Subsisting (Ipsum Esse Subsistens) His essence is not to be a horse or a man or an angel or any limited nature His Essence as revealed to Moses is simply to be ldquoI Am Who Amrdquo1

Excepting God every being is radically contingent because its essence (essentia) is not to-be (esse) It can only have to-be (esse) from that Being that possesses to-be (esse) essentially that is to say from God In the words of M Gilson

Each essence is set up by an act-of-being which it is not and which includes it as its own determination Outside the pure act of existing if it exists nothing can exist save as a limited act-of-being It is therefore the hierarchy of the essences which establishes and governs that of beings each of which expresses only the proper area of a certain act-of-being2

In other words the indeterminate esse is contracted to a specific nature by the essence The hierarchy of esse is determined by the hierarchy of essences Prior to their having to-be (esse) these essences were literally nothing confirming in the strongest metaphysical terms the doctrine of creation ex nihilo It is no wonder that countless popes bishops and saints have found the metaphysics of St Thomas so congenial to the elucidation and propagation of the Catholic Faith

To have realized as much is truly to the credit of existential Thomists who have brought to the fore the centrality and originality of the Angelic Doctorrsquos speculation concerning esse after a period of relative neglect But presumption and unrestrained zeal have caused many of them to revile almost all that passed between St Thomas and their own investigations They went to war against the ancient Thomists whom they regarded as having failed to recognize that esse is no mere essence (essentia) but the very act-of-being (actus essendi) They dismissed these learned

3 of 32

men out of hand either for a presumed failure to understand according to the newly discovered light or simply for using a terminology foreign to St Thomasrsquos own works But truth be told these Thomists facing radical criticism from other scholastic philosophers grappled with certain ambiguities in the written doctrine of St Thomas While a defense of even one of these theologians demands the scholarship of a specialist it does fall within the scope of this essay to show that this new light of metaphysical understanding is itself tainted by the philosophical prejudice of the existential Thomists And if lacking the requisite expertise one cannot exonerate these scholastics of the charges made against them one can from a dispassionate examination of the difficulties still appreciate their struggles to faithfully defend St Thomas II Gilson Against the Essentialists

Existential Thomists such as Eacutetienne Gilson have a fixation upon what they refer to as

ldquoessentialismrdquo To be sure in Being and Some Philosophers Gilson demonstrates that every philosophy excepting that of St Thomas must be either an ldquoessentialistrdquo philosophy or one consequent upon the failure of ldquoessentialismrdquo If these influences are to be bundled under a single designation it is the ldquoPlatonicrdquo attitude that Gilson rejects He sees the ignorance of the existential import of esse and the making of being into a ldquowhatnessrdquo (quidditas) as the root of the difficulty There is in the works of Gilson a deep dissatisfaction with essence which when expressed occasionally betrays a Bergsonian motivation

Because abstract essence is static while existence is dynamic such a metaphysics of being must needs be a dynamic one3

Gilson does not explain why stasis or stability should be construed as a deficiency Moreover how can the to-be (esse) fixed and determined by essence (essentia) be any less ldquostaticrdquo than essence itself His rejection of traditional strains of Thomism is likewise overtly Bergsonian

Now as we have seen the principal and direct signification of ens is not the act of existence but the existing thing Thomism thus becomes a ldquothingismrdquo which can be freely charged with turning into things all the concepts it touches thereby transforming the living tissues of the real into a mosaic of entities enclosed in their respective essences4

Gilsonrsquos underlying assumption is that essence is dead form and that life is rather to be found in existence His is no longer the world of St Thomas but that of modern evolutionary philosophy For Thomas the essence of a thing is also its operative principle It is for this reason that created being is itself incapable of creating It has existence but existence does not belong to it essentially Now St Thomas indeed teaches that ldquobeingrdquo (ens) is derived from ldquoto-berdquo (esse) But how can ldquobeingrdquo (ens) taken precisely as a participle imply anything but changelessness Further St Thomas teaches that ldquothingrdquo (res) is one of the transcendentals That is to say it is convertible with ldquobeingrdquo How then can one repudiate things without repudiating being itself

4 of 32

Gilsonrsquos treatment of Plato evidences his own metaphysical attitude in the clearest terms The traditional objection voiced by Aristotle against Plato is that the latter separated essence from the material subject and granted it a subsistence that rightly belongs only to the concrete material substance Gilson opines

This common property of all that truly is constitutes what Plato himself calls οὐσία a word which can be correctly rendered by essentia or essence but which points out beyond what we usually call the essence of a thing the very reality of that which truly is In other words the οὐσία points to the property which belongs to the really real as such and makes it to be a being Now we know the metaphysical cause of that property it lies in that very self-identity which according to Plato both constitutes being and justifies its attribution5

For Plato the ldquoreally realrdquo or more literally and tellingly the ldquobeingly beingrdquo (ὄντως ὄν) is the essence Gilson objects to the claim that essence is of itself real of itself a being In the retrospect of existential Thomism essence is made real by the act-of-being (actus essendi) Essence is formally the delimitation and determination of esse but has no ontological efficacy no constitutive role Platorsquos confusion of the essential and existential orders is summed up for Gilson in a single phrase ldquothe very essence of to-berdquo (οὐσία αὐτὴ τοῦ εἶναι)6

Here presumably is realized in the starkest terms the very making of esse into a thing against which Gilson repeatedly warns

One very quickly learns that outside of Saint Thomas and his existential interpreters Platonic ldquoessentialismrdquo is as widespread as original sin itself Plato begat Avicenna

What we are now witnessing in Avicennarsquos philosophy is the rise of a curious type of being the esse essentiae of Henry of Ghent and of so many other scholastic philosophers It is not a being of existence (esse existentiae) yet it is some sort of a being namely the very one which belongs to essence as such irrespective of the fact that it is or that it is not actualized in any knowing subject or in any individually existing thing7

Whereas Plato spoke of the essence (essentia) of to-be (esse) in the process making esse into a thing these scholastic theologians have subsumed to-be (esse) under essence (essentia) thereby making essence real of itself In fairness to Plato it must be pointed out that Aristotle though he emphatically located essence (οὐσία) in the concrete subject likewise made it being in the highest sense Moreover among those unnamed ldquoscholastic philosophersrdquo who defended the esse essentiae there were also a great many Thomists of the highest caliber On the basis of so flimsy and superficial a critique the existential Thomists have consigned these great doctors no matter their ecclesial approbation to irrelevance and oblivion It seems that Gilsonrsquos existential critique targets not only Plato but all traditional philosophy

5 of 32

III The ldquoTo-Be of Essencerdquo

There are two basic ways in which one can express essence abstractly or concretely One can either say that ldquothe essence of man is humanityrdquo or that ldquothe essence of man is to be humanrdquo In the former no metaphysical difficulty arises for the existential Thomist but in the latter to-be (esse) seems to be included in the very essence Again when asked what Socrates is one may answer ldquoSocrates is a human beingrdquo It is precisely this to which Gilson objects namely that when asked ldquoWhat is itrdquo one should reply ldquoIt is a beingrdquo He objects to this because being (ens) is denominated from to-be (esse) and therefore does not lie within essence as such

One can take a hard line against such speech by calling it solecism without metaphysical

import But the meaning of speech approved by intelligent people ought to be clarified rather than abolished Now the ldquoto berdquo included in the concrete essence is manifestly not the to-be of existence (esse existentiae) for it is indifferent to the existence or non-existence of man Indeed only God has existence essentially Moreover the copula ldquoisrdquo already serves to compose the subject and predicate leaving one to wonder what the ldquoto berdquo can possibly signify here Gilson appears to have seen the difficulty

But the metaphysics of St Thomas has much more to it than this When it is reduced to the quidditative order it becomes a science of the notion of being and of the thing that is to say the abstract expression of what in the real is capable of definition Thomism thus conceived has been the object of a good many syntheses at least one of them being a masterpiece but it is not the Thomism of St Thomas What characterizes his is that in it every concept of a thing connotes an act of existing His metaphysic of being as being ldquoconsignifiesrdquo existence It does not ldquosignifyrdquo it unless precisely it uses the second operation of the understanding and employs all the resources of judgment8

The most that could be said then is that esse and therefore ens as well is consignified by essentia Since a finite essence requires an act-of-being (actus essendi) to make it real essence (essentia) somehow points to its corresponding to-be (esse) yet without including to-be (esse) in its definition To consignify existence is therefore nothing more than to signify a deficiency on the part of essence namely its potency in need of further act

As regards creatures one need not debate the truth of Gilsonrsquos doctrine of consignification which is entirely consistent with the doctrine of St Thomas But he fails to see that to-be (esse) must also in some manner be a perfection deriving from essence in order that essence may directly consignify existence St Thomas himself distinguishes the signification of the terms ldquonaturerdquo ldquoquiddityrdquo and ldquoessencerdquo

Non enim res est intelligibilis nisi per diffinitionem et essentiam suam Et sic etiam philosophus dicit in V metaphysicae quod omnis substantia est natura Tamen nomen naturae hoc modo sumptae videtur significare essentiam rei secundum quod habet ordinem ad propriam operationem rei cum nulla res propria operatione destituatur Quiditatis vero nomen sumitur ex hoc quod per diffinitionem significatur Sed essentia

6 of 32

dicitur secundum quod per eam et in ea ens habet esse Sed quia ens absolute et per prius dicitur de substantiis et per posterius et quasi secundum quid de accidentibus inde est quod essentia proprie et vere est in substantiis sed in accidentibus est quodammodo et secundum quid For a thing is intelligible only through its definition and essence And in this way the philosopher also says in Metaphysics V that every substance is a nature Nevertheless the name ldquonaturerdquo taken in this manner seems to signify the essence of the thing inasmuch as it has an order to the proper operation of the thing since no thing is deprived of its proper operation But the name ldquoquiddityrdquo is taken from the fact that it is signified through the definition And ldquoessencerdquo is said insofar as through it and in it a being has to-be But because being is said absolutely and primarily of substances and secondarily and as it were relatively of accidents thence it is that essence is properly and truly in substances but is in accidents in a certain manner and relatively9

The first thing to note is that a thing is intelligible in two respects its definition (or quiddity) and its essence One must refrain from a facile identification of the two Moreover the operation of something derives from its essence for which reason it is called a ldquonaturerdquo Thus essence is not a dead thing but the very principle of life and operation But more troubling for the existential Thomist is the Common Doctorrsquos declaration that ldquoessence is said inasmuch as through it and in it a being has to-berdquo Explicating in a footnote this troublesome text of St Thomas Gilson says

In order to remove all uncertainty from the mind of the reader let us get at the exact meaning of this last phrase It does not mean that essentia confers esse on substance It means that in and by the mediation of the essentia the substance receives esse10

The terms ldquoconferrdquo and ldquomediationrdquo are Gilsonrsquos not Thomasrsquos Clearly to confer esse means to confer existence because for Gilson esse means existence alone But what does ldquomediaterdquo mean precisely And why can some quiddities receive esse whereas others cannot Gilson cannot offer a satisfying explanation without repudiating his purely existential interpretation

In keeping with these definitions of St Thomas only quiddities capable of subsisting are able to consignify existence immediately for these quiddities alone can enter into composition with the act-of-being (actus essendi) to make a real being It is for this reason that one is justified in calling them ldquoessencesrdquo for the quiddities of accidents can be called ldquoessencesrdquo only by an abuse of terms in which case ldquoessencerdquo means nothing more than ldquoquiddityrdquo These accidents can only be said to consignify esse mediately or by analogy to essence that is inasmuch as each has a different real relation to substance If as M Gilson maintains esse can only be signified in an existential judgment then there is no criterion for distinguishing between that which is capable of subsisting and that which is not One could say that whiteness does not subsist but never that whiteness cannot subsist The subordination of accident to substance would be completely subsumed under the contingencies of existence Indeed the categorical distinction between substance and accident would be abolished entirely Not a few modern philosophers may applaud

7 of 32

the abolition of a distinction which they themselves do not admit but it is certainly not the doctrine of St Thomas

Aquinas himself is explicit about such a distinction in his definition of substance The

question is acute with respect to the preservation of the accidents of bread and wine during Transubstantiation In some manner these accidents must survive the change of substance from that of bread and wine to that of Jesus Christ without themselves becoming a proper subject or substance If substance were merely a matter of the relative primacy of existence then by their existence independent of the substance of bread and wine these pre-existing accidents would themselves be substance But St Thomas has a different notion of substance

Sicut probat Avicenna in sua Metaph per se existere non est definitio substantiae quia per hoc non demonstratur quidditas ejus sed esse ejus et sua quidditas non est suum esse alias non posset esse genus quia esse non potest esse commune per modum generis cum singula contenta in genere differant sedundum esse sed definitio vel quasi definitio substantiae est res habens quidditatem cui acquiritur esse vel debetur non in alio As Avicenna proves in his Metaphysics ldquoto exist through itselfrdquo is not the definition of substance because by this its quiddity is not demonstrated but [rather] its to-be And its quiddity is not its to-be In other words it could not be a genus because to-be cannot be common through the mode of genus since singulars contained in a genus differ according to [their] to-be But the definition or quasi-definition of substance is ldquoa thing having a quiddity to which it is added or owed to be not in anotherrdquo11

St Thomas defends here the notion that the genus of substance requires a quiddity to which it also belongs ldquoto be not in anotherrdquo that is to be a proper subject In other words it must also be an essence Because a creaturersquos esse is not its quiddity and because esse varies within the genus of substance a definition touching upon mere existence is inadequate to determine the genus IV Nature and Supposit

To be exact in the use of terms one must consider the role of the supposit in creatures St Thomas distinguishes metaphysically between supposit and nature in the following manner

Esse consequitur naturam non sicut habentem esse sed sicut qua aliquid est personam autem sive hypostasim consequitur sicut habentem esse To-be accompanies nature not as having to-be but as that by which it is something but it accompanies the person or hypostasis as having to-be12

To speak correctly the person hypostasis or supposit is that which has to-be (esse) By nature on the other hand it is determined to be something This distinction must be kept in mind to avoid confusion Although the term ldquoesse essentiaerdquo was well established in scholastic circles it is liable to misunderstanding Essence (or substance) possesses the ontological character of the participle (ens) not the infinitive (esse) Esse is properly speaking the act of the supposit

8 of 32

(suppositum) for which reason one ought to shun the use of ldquoesse essentiaerdquo as potentially misleading There are only two ways in which the created supposit has esse either through another (per aliud) which is here designated ldquoesse existentiaerdquo or through and in itself (per se et in se) which is designated ldquoesse subsistentiaerdquo This refinement of terminology by no means indicates a repudiation of the ontological perfection of essence but it does serve to make the argument more intelligible avoiding many fundamental misunderstandings V The Theological Derogation of Substance

Abandoning the tradition of Catholic theology since the Council of Nicaea Gilson makes an extraordinary claim for his existential interpretation of Thomistic metaphysics

The Thomistic distinction of essence and existence is thus implied in the Thomistic conception and definition of the notion of substance Strictly speaking only God is an ens per se that is as we shall see a being whose essence is its act-of-being Also God is not a substance The term ldquosubstancerdquo always designates an essence or quiddity which exists in virtue of act-of-being (esse) really distinct from his essence13

This derogation of substance yields insuperable difficulties for both Trinitarian and Eucharistic theology If God is not a Substance then how can the Son according to the Nicene Creed be consubstantial with the Father (consubstantialem Patri) The Greek has ὁμοούσιον τώ Πατρί clearly designating God as substance (οὐσία) Would St Thomas learned in the Fathers and the Councils have subscribed to such a view as M Gilson espouses Clearly it is the latter who errs in his interpretation Again in the Holy Sacrifice of the Mass is one constrained to say that the substance of bread and wine is changed to the substance of Jesus Christ Body Blood and Soul but not Divinity Would St Thomas the ardent defender of the doctrine of Transubstantiation have blundered so badly But such are the theological consequences of this revolutionary doctrine M Gilson attributes to the Common Doctor of the Church On theological grounds alone this subversive notion must be refuted

As is typical for existential Thomism errors derive from a partial and prejudiced reading of texts Gilsonrsquos claim is to his own mind14

sustained by a remark of St Thomas

Aliquid enim est sicut Deus cujus essentia est ipsummet suum esse et ideo inveniuntur aliqui philosophi dicentes quod Deus non habet quiditatem vel essentiam quia essentia sua non est aliud quam esse ejus For there is something namely God the Essence of Whom is His very own To-Be And there are therefore found certain philosophers saying that God does not have a quiddity or essence because His Essence is not other than His to-be15

M Gilson understands this to mean that St Thomas adheres to this view The remark however is clearly intended to explain the origin of other philosophies not to put forth his own To be exact St Thomas credits these philosophers with discerning at least in some rudimentary form

9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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 SUO ltFEFF004b00e40079007400e40020006e00e40069007400e4002000610073006500740075006b007300690061002c0020006b0075006e0020006c0075006f00740020006c00e400680069006e006e00e4002000760061006100740069007600610061006e0020007000610069006e006100740075006b00730065006e002000760061006c006d0069007300740065006c00750074007900f6006800f6006e00200073006f00700069007600690061002000410064006f0062006500200050004400460020002d0064006f006b0075006d0065006e007400740065006a0061002e0020004c0075006f0064007500740020005000440046002d0064006f006b0075006d0065006e00740069007400200076006f0069006400610061006e0020006100760061007400610020004100630072006f0062006100740069006c006c00610020006a0061002000410064006f00620065002000520065006100640065007200200035002e0030003a006c006c00610020006a006100200075007500640065006d006d0069006c006c0061002egt13 SVE ltFEFF0041006e007600e4006e00640020006400650020006800e4007200200069006e0073007400e4006c006c006e0069006e006700610072006e00610020006f006d002000640075002000760069006c006c00200073006b006100700061002000410064006f006200650020005000440046002d0064006f006b0075006d0065006e007400200073006f006d002000e400720020006c00e4006d0070006c0069006700610020006600f60072002000700072006500700072006500730073002d007500740073006b00720069006600740020006d006500640020006800f600670020006b00760061006c0069007400650074002e002000200053006b006100700061006400650020005000440046002d0064006f006b0075006d0065006e00740020006b0061006e002000f600700070006e00610073002000690020004100630072006f0062006100740020006f00630068002000410064006f00620065002000520065006100640065007200200035002e00300020006f00630068002000730065006e006100720065002egt13 TUR 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 UKR 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 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

3 of 32

men out of hand either for a presumed failure to understand according to the newly discovered light or simply for using a terminology foreign to St Thomasrsquos own works But truth be told these Thomists facing radical criticism from other scholastic philosophers grappled with certain ambiguities in the written doctrine of St Thomas While a defense of even one of these theologians demands the scholarship of a specialist it does fall within the scope of this essay to show that this new light of metaphysical understanding is itself tainted by the philosophical prejudice of the existential Thomists And if lacking the requisite expertise one cannot exonerate these scholastics of the charges made against them one can from a dispassionate examination of the difficulties still appreciate their struggles to faithfully defend St Thomas II Gilson Against the Essentialists

Existential Thomists such as Eacutetienne Gilson have a fixation upon what they refer to as

ldquoessentialismrdquo To be sure in Being and Some Philosophers Gilson demonstrates that every philosophy excepting that of St Thomas must be either an ldquoessentialistrdquo philosophy or one consequent upon the failure of ldquoessentialismrdquo If these influences are to be bundled under a single designation it is the ldquoPlatonicrdquo attitude that Gilson rejects He sees the ignorance of the existential import of esse and the making of being into a ldquowhatnessrdquo (quidditas) as the root of the difficulty There is in the works of Gilson a deep dissatisfaction with essence which when expressed occasionally betrays a Bergsonian motivation

Because abstract essence is static while existence is dynamic such a metaphysics of being must needs be a dynamic one3

Gilson does not explain why stasis or stability should be construed as a deficiency Moreover how can the to-be (esse) fixed and determined by essence (essentia) be any less ldquostaticrdquo than essence itself His rejection of traditional strains of Thomism is likewise overtly Bergsonian

Now as we have seen the principal and direct signification of ens is not the act of existence but the existing thing Thomism thus becomes a ldquothingismrdquo which can be freely charged with turning into things all the concepts it touches thereby transforming the living tissues of the real into a mosaic of entities enclosed in their respective essences4

Gilsonrsquos underlying assumption is that essence is dead form and that life is rather to be found in existence His is no longer the world of St Thomas but that of modern evolutionary philosophy For Thomas the essence of a thing is also its operative principle It is for this reason that created being is itself incapable of creating It has existence but existence does not belong to it essentially Now St Thomas indeed teaches that ldquobeingrdquo (ens) is derived from ldquoto-berdquo (esse) But how can ldquobeingrdquo (ens) taken precisely as a participle imply anything but changelessness Further St Thomas teaches that ldquothingrdquo (res) is one of the transcendentals That is to say it is convertible with ldquobeingrdquo How then can one repudiate things without repudiating being itself

4 of 32

Gilsonrsquos treatment of Plato evidences his own metaphysical attitude in the clearest terms The traditional objection voiced by Aristotle against Plato is that the latter separated essence from the material subject and granted it a subsistence that rightly belongs only to the concrete material substance Gilson opines

This common property of all that truly is constitutes what Plato himself calls οὐσία a word which can be correctly rendered by essentia or essence but which points out beyond what we usually call the essence of a thing the very reality of that which truly is In other words the οὐσία points to the property which belongs to the really real as such and makes it to be a being Now we know the metaphysical cause of that property it lies in that very self-identity which according to Plato both constitutes being and justifies its attribution5

For Plato the ldquoreally realrdquo or more literally and tellingly the ldquobeingly beingrdquo (ὄντως ὄν) is the essence Gilson objects to the claim that essence is of itself real of itself a being In the retrospect of existential Thomism essence is made real by the act-of-being (actus essendi) Essence is formally the delimitation and determination of esse but has no ontological efficacy no constitutive role Platorsquos confusion of the essential and existential orders is summed up for Gilson in a single phrase ldquothe very essence of to-berdquo (οὐσία αὐτὴ τοῦ εἶναι)6

Here presumably is realized in the starkest terms the very making of esse into a thing against which Gilson repeatedly warns

One very quickly learns that outside of Saint Thomas and his existential interpreters Platonic ldquoessentialismrdquo is as widespread as original sin itself Plato begat Avicenna

What we are now witnessing in Avicennarsquos philosophy is the rise of a curious type of being the esse essentiae of Henry of Ghent and of so many other scholastic philosophers It is not a being of existence (esse existentiae) yet it is some sort of a being namely the very one which belongs to essence as such irrespective of the fact that it is or that it is not actualized in any knowing subject or in any individually existing thing7

Whereas Plato spoke of the essence (essentia) of to-be (esse) in the process making esse into a thing these scholastic theologians have subsumed to-be (esse) under essence (essentia) thereby making essence real of itself In fairness to Plato it must be pointed out that Aristotle though he emphatically located essence (οὐσία) in the concrete subject likewise made it being in the highest sense Moreover among those unnamed ldquoscholastic philosophersrdquo who defended the esse essentiae there were also a great many Thomists of the highest caliber On the basis of so flimsy and superficial a critique the existential Thomists have consigned these great doctors no matter their ecclesial approbation to irrelevance and oblivion It seems that Gilsonrsquos existential critique targets not only Plato but all traditional philosophy

5 of 32

III The ldquoTo-Be of Essencerdquo

There are two basic ways in which one can express essence abstractly or concretely One can either say that ldquothe essence of man is humanityrdquo or that ldquothe essence of man is to be humanrdquo In the former no metaphysical difficulty arises for the existential Thomist but in the latter to-be (esse) seems to be included in the very essence Again when asked what Socrates is one may answer ldquoSocrates is a human beingrdquo It is precisely this to which Gilson objects namely that when asked ldquoWhat is itrdquo one should reply ldquoIt is a beingrdquo He objects to this because being (ens) is denominated from to-be (esse) and therefore does not lie within essence as such

One can take a hard line against such speech by calling it solecism without metaphysical

import But the meaning of speech approved by intelligent people ought to be clarified rather than abolished Now the ldquoto berdquo included in the concrete essence is manifestly not the to-be of existence (esse existentiae) for it is indifferent to the existence or non-existence of man Indeed only God has existence essentially Moreover the copula ldquoisrdquo already serves to compose the subject and predicate leaving one to wonder what the ldquoto berdquo can possibly signify here Gilson appears to have seen the difficulty

But the metaphysics of St Thomas has much more to it than this When it is reduced to the quidditative order it becomes a science of the notion of being and of the thing that is to say the abstract expression of what in the real is capable of definition Thomism thus conceived has been the object of a good many syntheses at least one of them being a masterpiece but it is not the Thomism of St Thomas What characterizes his is that in it every concept of a thing connotes an act of existing His metaphysic of being as being ldquoconsignifiesrdquo existence It does not ldquosignifyrdquo it unless precisely it uses the second operation of the understanding and employs all the resources of judgment8

The most that could be said then is that esse and therefore ens as well is consignified by essentia Since a finite essence requires an act-of-being (actus essendi) to make it real essence (essentia) somehow points to its corresponding to-be (esse) yet without including to-be (esse) in its definition To consignify existence is therefore nothing more than to signify a deficiency on the part of essence namely its potency in need of further act

As regards creatures one need not debate the truth of Gilsonrsquos doctrine of consignification which is entirely consistent with the doctrine of St Thomas But he fails to see that to-be (esse) must also in some manner be a perfection deriving from essence in order that essence may directly consignify existence St Thomas himself distinguishes the signification of the terms ldquonaturerdquo ldquoquiddityrdquo and ldquoessencerdquo

Non enim res est intelligibilis nisi per diffinitionem et essentiam suam Et sic etiam philosophus dicit in V metaphysicae quod omnis substantia est natura Tamen nomen naturae hoc modo sumptae videtur significare essentiam rei secundum quod habet ordinem ad propriam operationem rei cum nulla res propria operatione destituatur Quiditatis vero nomen sumitur ex hoc quod per diffinitionem significatur Sed essentia

6 of 32

dicitur secundum quod per eam et in ea ens habet esse Sed quia ens absolute et per prius dicitur de substantiis et per posterius et quasi secundum quid de accidentibus inde est quod essentia proprie et vere est in substantiis sed in accidentibus est quodammodo et secundum quid For a thing is intelligible only through its definition and essence And in this way the philosopher also says in Metaphysics V that every substance is a nature Nevertheless the name ldquonaturerdquo taken in this manner seems to signify the essence of the thing inasmuch as it has an order to the proper operation of the thing since no thing is deprived of its proper operation But the name ldquoquiddityrdquo is taken from the fact that it is signified through the definition And ldquoessencerdquo is said insofar as through it and in it a being has to-be But because being is said absolutely and primarily of substances and secondarily and as it were relatively of accidents thence it is that essence is properly and truly in substances but is in accidents in a certain manner and relatively9

The first thing to note is that a thing is intelligible in two respects its definition (or quiddity) and its essence One must refrain from a facile identification of the two Moreover the operation of something derives from its essence for which reason it is called a ldquonaturerdquo Thus essence is not a dead thing but the very principle of life and operation But more troubling for the existential Thomist is the Common Doctorrsquos declaration that ldquoessence is said inasmuch as through it and in it a being has to-berdquo Explicating in a footnote this troublesome text of St Thomas Gilson says

In order to remove all uncertainty from the mind of the reader let us get at the exact meaning of this last phrase It does not mean that essentia confers esse on substance It means that in and by the mediation of the essentia the substance receives esse10

The terms ldquoconferrdquo and ldquomediationrdquo are Gilsonrsquos not Thomasrsquos Clearly to confer esse means to confer existence because for Gilson esse means existence alone But what does ldquomediaterdquo mean precisely And why can some quiddities receive esse whereas others cannot Gilson cannot offer a satisfying explanation without repudiating his purely existential interpretation

In keeping with these definitions of St Thomas only quiddities capable of subsisting are able to consignify existence immediately for these quiddities alone can enter into composition with the act-of-being (actus essendi) to make a real being It is for this reason that one is justified in calling them ldquoessencesrdquo for the quiddities of accidents can be called ldquoessencesrdquo only by an abuse of terms in which case ldquoessencerdquo means nothing more than ldquoquiddityrdquo These accidents can only be said to consignify esse mediately or by analogy to essence that is inasmuch as each has a different real relation to substance If as M Gilson maintains esse can only be signified in an existential judgment then there is no criterion for distinguishing between that which is capable of subsisting and that which is not One could say that whiteness does not subsist but never that whiteness cannot subsist The subordination of accident to substance would be completely subsumed under the contingencies of existence Indeed the categorical distinction between substance and accident would be abolished entirely Not a few modern philosophers may applaud

7 of 32

the abolition of a distinction which they themselves do not admit but it is certainly not the doctrine of St Thomas

Aquinas himself is explicit about such a distinction in his definition of substance The

question is acute with respect to the preservation of the accidents of bread and wine during Transubstantiation In some manner these accidents must survive the change of substance from that of bread and wine to that of Jesus Christ without themselves becoming a proper subject or substance If substance were merely a matter of the relative primacy of existence then by their existence independent of the substance of bread and wine these pre-existing accidents would themselves be substance But St Thomas has a different notion of substance

Sicut probat Avicenna in sua Metaph per se existere non est definitio substantiae quia per hoc non demonstratur quidditas ejus sed esse ejus et sua quidditas non est suum esse alias non posset esse genus quia esse non potest esse commune per modum generis cum singula contenta in genere differant sedundum esse sed definitio vel quasi definitio substantiae est res habens quidditatem cui acquiritur esse vel debetur non in alio As Avicenna proves in his Metaphysics ldquoto exist through itselfrdquo is not the definition of substance because by this its quiddity is not demonstrated but [rather] its to-be And its quiddity is not its to-be In other words it could not be a genus because to-be cannot be common through the mode of genus since singulars contained in a genus differ according to [their] to-be But the definition or quasi-definition of substance is ldquoa thing having a quiddity to which it is added or owed to be not in anotherrdquo11

St Thomas defends here the notion that the genus of substance requires a quiddity to which it also belongs ldquoto be not in anotherrdquo that is to be a proper subject In other words it must also be an essence Because a creaturersquos esse is not its quiddity and because esse varies within the genus of substance a definition touching upon mere existence is inadequate to determine the genus IV Nature and Supposit

To be exact in the use of terms one must consider the role of the supposit in creatures St Thomas distinguishes metaphysically between supposit and nature in the following manner

Esse consequitur naturam non sicut habentem esse sed sicut qua aliquid est personam autem sive hypostasim consequitur sicut habentem esse To-be accompanies nature not as having to-be but as that by which it is something but it accompanies the person or hypostasis as having to-be12

To speak correctly the person hypostasis or supposit is that which has to-be (esse) By nature on the other hand it is determined to be something This distinction must be kept in mind to avoid confusion Although the term ldquoesse essentiaerdquo was well established in scholastic circles it is liable to misunderstanding Essence (or substance) possesses the ontological character of the participle (ens) not the infinitive (esse) Esse is properly speaking the act of the supposit

8 of 32

(suppositum) for which reason one ought to shun the use of ldquoesse essentiaerdquo as potentially misleading There are only two ways in which the created supposit has esse either through another (per aliud) which is here designated ldquoesse existentiaerdquo or through and in itself (per se et in se) which is designated ldquoesse subsistentiaerdquo This refinement of terminology by no means indicates a repudiation of the ontological perfection of essence but it does serve to make the argument more intelligible avoiding many fundamental misunderstandings V The Theological Derogation of Substance

Abandoning the tradition of Catholic theology since the Council of Nicaea Gilson makes an extraordinary claim for his existential interpretation of Thomistic metaphysics

The Thomistic distinction of essence and existence is thus implied in the Thomistic conception and definition of the notion of substance Strictly speaking only God is an ens per se that is as we shall see a being whose essence is its act-of-being Also God is not a substance The term ldquosubstancerdquo always designates an essence or quiddity which exists in virtue of act-of-being (esse) really distinct from his essence13

This derogation of substance yields insuperable difficulties for both Trinitarian and Eucharistic theology If God is not a Substance then how can the Son according to the Nicene Creed be consubstantial with the Father (consubstantialem Patri) The Greek has ὁμοούσιον τώ Πατρί clearly designating God as substance (οὐσία) Would St Thomas learned in the Fathers and the Councils have subscribed to such a view as M Gilson espouses Clearly it is the latter who errs in his interpretation Again in the Holy Sacrifice of the Mass is one constrained to say that the substance of bread and wine is changed to the substance of Jesus Christ Body Blood and Soul but not Divinity Would St Thomas the ardent defender of the doctrine of Transubstantiation have blundered so badly But such are the theological consequences of this revolutionary doctrine M Gilson attributes to the Common Doctor of the Church On theological grounds alone this subversive notion must be refuted

As is typical for existential Thomism errors derive from a partial and prejudiced reading of texts Gilsonrsquos claim is to his own mind14

sustained by a remark of St Thomas

Aliquid enim est sicut Deus cujus essentia est ipsummet suum esse et ideo inveniuntur aliqui philosophi dicentes quod Deus non habet quiditatem vel essentiam quia essentia sua non est aliud quam esse ejus For there is something namely God the Essence of Whom is His very own To-Be And there are therefore found certain philosophers saying that God does not have a quiddity or essence because His Essence is not other than His to-be15

M Gilson understands this to mean that St Thomas adheres to this view The remark however is clearly intended to explain the origin of other philosophies not to put forth his own To be exact St Thomas credits these philosophers with discerning at least in some rudimentary form

9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 ESP 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 ETI 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 FRA 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 GRE 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 HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH ltFEFF004e006100750064006f006b0069007400650020016100690075006f007300200070006100720061006d006500740072007500730020006e006f0072011700640061006d00690020006b0075007200740069002000410064006f00620065002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b00750072006900650020006c0061006200690061007500730069006100690020007000720069007400610069006b007900740069002000610075006b01610074006f00730020006b006f006b007900620117007300200070006100720065006e006700740069006e00690061006d00200073007000610075007300640069006e0069006d00750069002e0020002000530075006b0075007200740069002000500044004600200064006f006b0075006d0065006e007400610069002000670061006c006900200062016b007400690020006100740069006400610072006f006d00690020004100630072006f006200610074002000690072002000410064006f00620065002000520065006100640065007200200035002e0030002000610072002000760117006c00650073006e0117006d00690073002000760065007200730069006a006f006d00690073002egt13 LVI ltFEFF0049007a006d0061006e0074006f006a00690065007400200161006f00730020006900650073007400610074012b006a0075006d00750073002c0020006c0061006900200076006500690064006f00740075002000410064006f00620065002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b006100730020006900720020012b00700061016100690020007000690065006d01130072006f00740069002000610075006700730074006100730020006b00760061006c0069007401010074006500730020007000690072006d007300690065007300700069006501610061006e006100730020006400720075006b00610069002e00200049007a0076006500690064006f006a006900650074002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b006f002000760061007200200061007400760113007200740020006100720020004100630072006f00620061007400200075006e002000410064006f00620065002000520065006100640065007200200035002e0030002c0020006b0101002000610072012b00200074006f0020006a00610075006e0101006b0101006d002000760065007200730069006a0101006d002egt13 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS ltFEFF04180441043f043e043b044c04370443043904420435002004340430043d043d044b04350020043d0430044104420440043e0439043a043800200434043b044f00200441043e043704340430043d0438044f00200434043e043a0443043c0435043d0442043e0432002000410064006f006200650020005000440046002c0020043c0430043a04410438043c0430043b044c043d043e0020043f043e04340445043e0434044f04490438044500200434043b044f00200432044b0441043e043a043e043a0430044704350441044204320435043d043d043e0433043e00200434043e043f0435044704300442043d043e0433043e00200432044b0432043e04340430002e002000200421043e043704340430043d043d044b04350020005000440046002d0434043e043a0443043c0435043d0442044b0020043c043e0436043d043e0020043e0442043a0440044b043204300442044c002004410020043f043e043c043e0449044c044e0020004100630072006f00620061007400200438002000410064006f00620065002000520065006100640065007200200035002e00300020043800200431043e043b043504350020043f043e04370434043d043804450020043204350440044104380439002egt13 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

4 of 32

Gilsonrsquos treatment of Plato evidences his own metaphysical attitude in the clearest terms The traditional objection voiced by Aristotle against Plato is that the latter separated essence from the material subject and granted it a subsistence that rightly belongs only to the concrete material substance Gilson opines

This common property of all that truly is constitutes what Plato himself calls οὐσία a word which can be correctly rendered by essentia or essence but which points out beyond what we usually call the essence of a thing the very reality of that which truly is In other words the οὐσία points to the property which belongs to the really real as such and makes it to be a being Now we know the metaphysical cause of that property it lies in that very self-identity which according to Plato both constitutes being and justifies its attribution5

For Plato the ldquoreally realrdquo or more literally and tellingly the ldquobeingly beingrdquo (ὄντως ὄν) is the essence Gilson objects to the claim that essence is of itself real of itself a being In the retrospect of existential Thomism essence is made real by the act-of-being (actus essendi) Essence is formally the delimitation and determination of esse but has no ontological efficacy no constitutive role Platorsquos confusion of the essential and existential orders is summed up for Gilson in a single phrase ldquothe very essence of to-berdquo (οὐσία αὐτὴ τοῦ εἶναι)6

Here presumably is realized in the starkest terms the very making of esse into a thing against which Gilson repeatedly warns

One very quickly learns that outside of Saint Thomas and his existential interpreters Platonic ldquoessentialismrdquo is as widespread as original sin itself Plato begat Avicenna

What we are now witnessing in Avicennarsquos philosophy is the rise of a curious type of being the esse essentiae of Henry of Ghent and of so many other scholastic philosophers It is not a being of existence (esse existentiae) yet it is some sort of a being namely the very one which belongs to essence as such irrespective of the fact that it is or that it is not actualized in any knowing subject or in any individually existing thing7

Whereas Plato spoke of the essence (essentia) of to-be (esse) in the process making esse into a thing these scholastic theologians have subsumed to-be (esse) under essence (essentia) thereby making essence real of itself In fairness to Plato it must be pointed out that Aristotle though he emphatically located essence (οὐσία) in the concrete subject likewise made it being in the highest sense Moreover among those unnamed ldquoscholastic philosophersrdquo who defended the esse essentiae there were also a great many Thomists of the highest caliber On the basis of so flimsy and superficial a critique the existential Thomists have consigned these great doctors no matter their ecclesial approbation to irrelevance and oblivion It seems that Gilsonrsquos existential critique targets not only Plato but all traditional philosophy

5 of 32

III The ldquoTo-Be of Essencerdquo

There are two basic ways in which one can express essence abstractly or concretely One can either say that ldquothe essence of man is humanityrdquo or that ldquothe essence of man is to be humanrdquo In the former no metaphysical difficulty arises for the existential Thomist but in the latter to-be (esse) seems to be included in the very essence Again when asked what Socrates is one may answer ldquoSocrates is a human beingrdquo It is precisely this to which Gilson objects namely that when asked ldquoWhat is itrdquo one should reply ldquoIt is a beingrdquo He objects to this because being (ens) is denominated from to-be (esse) and therefore does not lie within essence as such

One can take a hard line against such speech by calling it solecism without metaphysical

import But the meaning of speech approved by intelligent people ought to be clarified rather than abolished Now the ldquoto berdquo included in the concrete essence is manifestly not the to-be of existence (esse existentiae) for it is indifferent to the existence or non-existence of man Indeed only God has existence essentially Moreover the copula ldquoisrdquo already serves to compose the subject and predicate leaving one to wonder what the ldquoto berdquo can possibly signify here Gilson appears to have seen the difficulty

But the metaphysics of St Thomas has much more to it than this When it is reduced to the quidditative order it becomes a science of the notion of being and of the thing that is to say the abstract expression of what in the real is capable of definition Thomism thus conceived has been the object of a good many syntheses at least one of them being a masterpiece but it is not the Thomism of St Thomas What characterizes his is that in it every concept of a thing connotes an act of existing His metaphysic of being as being ldquoconsignifiesrdquo existence It does not ldquosignifyrdquo it unless precisely it uses the second operation of the understanding and employs all the resources of judgment8

The most that could be said then is that esse and therefore ens as well is consignified by essentia Since a finite essence requires an act-of-being (actus essendi) to make it real essence (essentia) somehow points to its corresponding to-be (esse) yet without including to-be (esse) in its definition To consignify existence is therefore nothing more than to signify a deficiency on the part of essence namely its potency in need of further act

As regards creatures one need not debate the truth of Gilsonrsquos doctrine of consignification which is entirely consistent with the doctrine of St Thomas But he fails to see that to-be (esse) must also in some manner be a perfection deriving from essence in order that essence may directly consignify existence St Thomas himself distinguishes the signification of the terms ldquonaturerdquo ldquoquiddityrdquo and ldquoessencerdquo

Non enim res est intelligibilis nisi per diffinitionem et essentiam suam Et sic etiam philosophus dicit in V metaphysicae quod omnis substantia est natura Tamen nomen naturae hoc modo sumptae videtur significare essentiam rei secundum quod habet ordinem ad propriam operationem rei cum nulla res propria operatione destituatur Quiditatis vero nomen sumitur ex hoc quod per diffinitionem significatur Sed essentia

6 of 32

dicitur secundum quod per eam et in ea ens habet esse Sed quia ens absolute et per prius dicitur de substantiis et per posterius et quasi secundum quid de accidentibus inde est quod essentia proprie et vere est in substantiis sed in accidentibus est quodammodo et secundum quid For a thing is intelligible only through its definition and essence And in this way the philosopher also says in Metaphysics V that every substance is a nature Nevertheless the name ldquonaturerdquo taken in this manner seems to signify the essence of the thing inasmuch as it has an order to the proper operation of the thing since no thing is deprived of its proper operation But the name ldquoquiddityrdquo is taken from the fact that it is signified through the definition And ldquoessencerdquo is said insofar as through it and in it a being has to-be But because being is said absolutely and primarily of substances and secondarily and as it were relatively of accidents thence it is that essence is properly and truly in substances but is in accidents in a certain manner and relatively9

The first thing to note is that a thing is intelligible in two respects its definition (or quiddity) and its essence One must refrain from a facile identification of the two Moreover the operation of something derives from its essence for which reason it is called a ldquonaturerdquo Thus essence is not a dead thing but the very principle of life and operation But more troubling for the existential Thomist is the Common Doctorrsquos declaration that ldquoessence is said inasmuch as through it and in it a being has to-berdquo Explicating in a footnote this troublesome text of St Thomas Gilson says

In order to remove all uncertainty from the mind of the reader let us get at the exact meaning of this last phrase It does not mean that essentia confers esse on substance It means that in and by the mediation of the essentia the substance receives esse10

The terms ldquoconferrdquo and ldquomediationrdquo are Gilsonrsquos not Thomasrsquos Clearly to confer esse means to confer existence because for Gilson esse means existence alone But what does ldquomediaterdquo mean precisely And why can some quiddities receive esse whereas others cannot Gilson cannot offer a satisfying explanation without repudiating his purely existential interpretation

In keeping with these definitions of St Thomas only quiddities capable of subsisting are able to consignify existence immediately for these quiddities alone can enter into composition with the act-of-being (actus essendi) to make a real being It is for this reason that one is justified in calling them ldquoessencesrdquo for the quiddities of accidents can be called ldquoessencesrdquo only by an abuse of terms in which case ldquoessencerdquo means nothing more than ldquoquiddityrdquo These accidents can only be said to consignify esse mediately or by analogy to essence that is inasmuch as each has a different real relation to substance If as M Gilson maintains esse can only be signified in an existential judgment then there is no criterion for distinguishing between that which is capable of subsisting and that which is not One could say that whiteness does not subsist but never that whiteness cannot subsist The subordination of accident to substance would be completely subsumed under the contingencies of existence Indeed the categorical distinction between substance and accident would be abolished entirely Not a few modern philosophers may applaud

7 of 32

the abolition of a distinction which they themselves do not admit but it is certainly not the doctrine of St Thomas

Aquinas himself is explicit about such a distinction in his definition of substance The

question is acute with respect to the preservation of the accidents of bread and wine during Transubstantiation In some manner these accidents must survive the change of substance from that of bread and wine to that of Jesus Christ without themselves becoming a proper subject or substance If substance were merely a matter of the relative primacy of existence then by their existence independent of the substance of bread and wine these pre-existing accidents would themselves be substance But St Thomas has a different notion of substance

Sicut probat Avicenna in sua Metaph per se existere non est definitio substantiae quia per hoc non demonstratur quidditas ejus sed esse ejus et sua quidditas non est suum esse alias non posset esse genus quia esse non potest esse commune per modum generis cum singula contenta in genere differant sedundum esse sed definitio vel quasi definitio substantiae est res habens quidditatem cui acquiritur esse vel debetur non in alio As Avicenna proves in his Metaphysics ldquoto exist through itselfrdquo is not the definition of substance because by this its quiddity is not demonstrated but [rather] its to-be And its quiddity is not its to-be In other words it could not be a genus because to-be cannot be common through the mode of genus since singulars contained in a genus differ according to [their] to-be But the definition or quasi-definition of substance is ldquoa thing having a quiddity to which it is added or owed to be not in anotherrdquo11

St Thomas defends here the notion that the genus of substance requires a quiddity to which it also belongs ldquoto be not in anotherrdquo that is to be a proper subject In other words it must also be an essence Because a creaturersquos esse is not its quiddity and because esse varies within the genus of substance a definition touching upon mere existence is inadequate to determine the genus IV Nature and Supposit

To be exact in the use of terms one must consider the role of the supposit in creatures St Thomas distinguishes metaphysically between supposit and nature in the following manner

Esse consequitur naturam non sicut habentem esse sed sicut qua aliquid est personam autem sive hypostasim consequitur sicut habentem esse To-be accompanies nature not as having to-be but as that by which it is something but it accompanies the person or hypostasis as having to-be12

To speak correctly the person hypostasis or supposit is that which has to-be (esse) By nature on the other hand it is determined to be something This distinction must be kept in mind to avoid confusion Although the term ldquoesse essentiaerdquo was well established in scholastic circles it is liable to misunderstanding Essence (or substance) possesses the ontological character of the participle (ens) not the infinitive (esse) Esse is properly speaking the act of the supposit

8 of 32

(suppositum) for which reason one ought to shun the use of ldquoesse essentiaerdquo as potentially misleading There are only two ways in which the created supposit has esse either through another (per aliud) which is here designated ldquoesse existentiaerdquo or through and in itself (per se et in se) which is designated ldquoesse subsistentiaerdquo This refinement of terminology by no means indicates a repudiation of the ontological perfection of essence but it does serve to make the argument more intelligible avoiding many fundamental misunderstandings V The Theological Derogation of Substance

Abandoning the tradition of Catholic theology since the Council of Nicaea Gilson makes an extraordinary claim for his existential interpretation of Thomistic metaphysics

The Thomistic distinction of essence and existence is thus implied in the Thomistic conception and definition of the notion of substance Strictly speaking only God is an ens per se that is as we shall see a being whose essence is its act-of-being Also God is not a substance The term ldquosubstancerdquo always designates an essence or quiddity which exists in virtue of act-of-being (esse) really distinct from his essence13

This derogation of substance yields insuperable difficulties for both Trinitarian and Eucharistic theology If God is not a Substance then how can the Son according to the Nicene Creed be consubstantial with the Father (consubstantialem Patri) The Greek has ὁμοούσιον τώ Πατρί clearly designating God as substance (οὐσία) Would St Thomas learned in the Fathers and the Councils have subscribed to such a view as M Gilson espouses Clearly it is the latter who errs in his interpretation Again in the Holy Sacrifice of the Mass is one constrained to say that the substance of bread and wine is changed to the substance of Jesus Christ Body Blood and Soul but not Divinity Would St Thomas the ardent defender of the doctrine of Transubstantiation have blundered so badly But such are the theological consequences of this revolutionary doctrine M Gilson attributes to the Common Doctor of the Church On theological grounds alone this subversive notion must be refuted

As is typical for existential Thomism errors derive from a partial and prejudiced reading of texts Gilsonrsquos claim is to his own mind14

sustained by a remark of St Thomas

Aliquid enim est sicut Deus cujus essentia est ipsummet suum esse et ideo inveniuntur aliqui philosophi dicentes quod Deus non habet quiditatem vel essentiam quia essentia sua non est aliud quam esse ejus For there is something namely God the Essence of Whom is His very own To-Be And there are therefore found certain philosophers saying that God does not have a quiddity or essence because His Essence is not other than His to-be15

M Gilson understands this to mean that St Thomas adheres to this view The remark however is clearly intended to explain the origin of other philosophies not to put forth his own To be exact St Thomas credits these philosophers with discerning at least in some rudimentary form

9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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ltFEFF04180437043f043e043b043704320430043904420435002004420435043704380020043d0430044104420440043e0439043a0438002c00200437043000200434043000200441044a0437043404300432043004420435002000410064006f00620065002000500044004600200434043e043a0443043c0435043d04420438002c0020043c0430043a04410438043c0430043b043d043e0020043f044004380433043e04340435043d04380020043704300020043204380441043e043a043e043a0430044704350441044204320435043d0020043f04350447043004420020043704300020043f044004350434043f0435044704300442043d04300020043f043e04340433043e0442043e0432043a0430002e002000200421044a04370434043004340435043d043804420435002000500044004600200434043e043a0443043c0435043d044204380020043c043e0433043004420020043404300020044104350020043e0442043204300440044f0442002004410020004100630072006f00620061007400200438002000410064006f00620065002000520065006100640065007200200035002e00300020043800200441043b0435043404320430044904380020043204350440044104380438002egt13 CHS ltFEFF4f7f75288fd94e9b8bbe5b9a521b5efa7684002000410064006f006200650020005000440046002065876863900275284e8e9ad88d2891cf76845370524d53705237300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c676562535f00521b5efa768400200050004400460020658768633002gt13 CHT ltFEFF4f7f752890194e9b8a2d7f6e5efa7acb7684002000410064006f006200650020005000440046002065874ef69069752865bc9ad854c18cea76845370524d5370523786557406300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c4f86958b555f5df25efa7acb76840020005000440046002065874ef63002gt13 CZE 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 DAN ltFEFF004200720075006700200069006e0064007300740069006c006c0069006e006700650072006e0065002000740069006c0020006100740020006f007000720065007400740065002000410064006f006200650020005000440046002d0064006f006b0075006d0065006e007400650072002c0020006400650072002000620065006400730074002000650067006e006500720020007300690067002000740069006c002000700072006500700072006500730073002d007500640073006b007200690076006e0069006e00670020006100660020006800f8006a0020006b00760061006c0069007400650074002e0020004400650020006f007000720065007400740065006400650020005000440046002d0064006f006b0075006d0065006e0074006500720020006b0061006e002000e50062006e00650073002000690020004100630072006f00620061007400200065006c006c006500720020004100630072006f006200610074002000520065006100640065007200200035002e00300020006f00670020006e0079006500720065002egt13 DEU 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 ESP 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 ETI 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 FRA 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 GRE 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HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR ltFEFF004200720075006b00200064006900730073006500200069006e006e007300740069006c006c0069006e00670065006e0065002000740069006c002000e50020006f0070007000720065007400740065002000410064006f006200650020005000440046002d0064006f006b0075006d0065006e00740065007200200073006f006d00200065007200200062006500730074002000650067006e0065007400200066006f00720020006600f80072007400720079006b006b0073007500740073006b00720069006600740020006100760020006800f800790020006b00760061006c0069007400650074002e0020005000440046002d0064006f006b0075006d0065006e00740065006e00650020006b0061006e002000e50070006e00650073002000690020004100630072006f00620061007400200065006c006c00650072002000410064006f00620065002000520065006100640065007200200035002e003000200065006c006c00650072002000730065006e006500720065002egt13 POL 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 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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 SUO ltFEFF004b00e40079007400e40020006e00e40069007400e4002000610073006500740075006b007300690061002c0020006b0075006e0020006c0075006f00740020006c00e400680069006e006e00e4002000760061006100740069007600610061006e0020007000610069006e006100740075006b00730065006e002000760061006c006d0069007300740065006c00750074007900f6006800f6006e00200073006f00700069007600690061002000410064006f0062006500200050004400460020002d0064006f006b0075006d0065006e007400740065006a0061002e0020004c0075006f0064007500740020005000440046002d0064006f006b0075006d0065006e00740069007400200076006f0069006400610061006e0020006100760061007400610020004100630072006f0062006100740069006c006c00610020006a0061002000410064006f00620065002000520065006100640065007200200035002e0030003a006c006c00610020006a006100200075007500640065006d006d0069006c006c0061002egt13 SVE 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 TUR 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 UKR ltFEFF04120438043a043e0440043804410442043e043204430439044204350020044604560020043f043004400430043c043504420440043800200434043b044f0020044104420432043e04400435043d043d044f00200434043e043a0443043c0435043d044204560432002000410064006f006200650020005000440046002c0020044f043a04560020043d04300439043a04400430044904350020043f045604340445043e0434044f0442044c00200434043b044f0020043204380441043e043a043e044f043a04560441043d043e0433043e0020043f0435044004350434043404400443043a043e0432043e0433043e0020043404400443043a0443002e00200020042104420432043e04400435043d045600200434043e043a0443043c0435043d0442043800200050004400460020043c043e0436043d04300020043204560434043a0440043804420438002004430020004100630072006f006200610074002004420430002000410064006f00620065002000520065006100640065007200200035002e0030002004300431043e0020043f04560437043d04560448043e04570020043204350440044104560457002egt13 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

5 of 32

III The ldquoTo-Be of Essencerdquo

There are two basic ways in which one can express essence abstractly or concretely One can either say that ldquothe essence of man is humanityrdquo or that ldquothe essence of man is to be humanrdquo In the former no metaphysical difficulty arises for the existential Thomist but in the latter to-be (esse) seems to be included in the very essence Again when asked what Socrates is one may answer ldquoSocrates is a human beingrdquo It is precisely this to which Gilson objects namely that when asked ldquoWhat is itrdquo one should reply ldquoIt is a beingrdquo He objects to this because being (ens) is denominated from to-be (esse) and therefore does not lie within essence as such

One can take a hard line against such speech by calling it solecism without metaphysical

import But the meaning of speech approved by intelligent people ought to be clarified rather than abolished Now the ldquoto berdquo included in the concrete essence is manifestly not the to-be of existence (esse existentiae) for it is indifferent to the existence or non-existence of man Indeed only God has existence essentially Moreover the copula ldquoisrdquo already serves to compose the subject and predicate leaving one to wonder what the ldquoto berdquo can possibly signify here Gilson appears to have seen the difficulty

But the metaphysics of St Thomas has much more to it than this When it is reduced to the quidditative order it becomes a science of the notion of being and of the thing that is to say the abstract expression of what in the real is capable of definition Thomism thus conceived has been the object of a good many syntheses at least one of them being a masterpiece but it is not the Thomism of St Thomas What characterizes his is that in it every concept of a thing connotes an act of existing His metaphysic of being as being ldquoconsignifiesrdquo existence It does not ldquosignifyrdquo it unless precisely it uses the second operation of the understanding and employs all the resources of judgment8

The most that could be said then is that esse and therefore ens as well is consignified by essentia Since a finite essence requires an act-of-being (actus essendi) to make it real essence (essentia) somehow points to its corresponding to-be (esse) yet without including to-be (esse) in its definition To consignify existence is therefore nothing more than to signify a deficiency on the part of essence namely its potency in need of further act

As regards creatures one need not debate the truth of Gilsonrsquos doctrine of consignification which is entirely consistent with the doctrine of St Thomas But he fails to see that to-be (esse) must also in some manner be a perfection deriving from essence in order that essence may directly consignify existence St Thomas himself distinguishes the signification of the terms ldquonaturerdquo ldquoquiddityrdquo and ldquoessencerdquo

Non enim res est intelligibilis nisi per diffinitionem et essentiam suam Et sic etiam philosophus dicit in V metaphysicae quod omnis substantia est natura Tamen nomen naturae hoc modo sumptae videtur significare essentiam rei secundum quod habet ordinem ad propriam operationem rei cum nulla res propria operatione destituatur Quiditatis vero nomen sumitur ex hoc quod per diffinitionem significatur Sed essentia

6 of 32

dicitur secundum quod per eam et in ea ens habet esse Sed quia ens absolute et per prius dicitur de substantiis et per posterius et quasi secundum quid de accidentibus inde est quod essentia proprie et vere est in substantiis sed in accidentibus est quodammodo et secundum quid For a thing is intelligible only through its definition and essence And in this way the philosopher also says in Metaphysics V that every substance is a nature Nevertheless the name ldquonaturerdquo taken in this manner seems to signify the essence of the thing inasmuch as it has an order to the proper operation of the thing since no thing is deprived of its proper operation But the name ldquoquiddityrdquo is taken from the fact that it is signified through the definition And ldquoessencerdquo is said insofar as through it and in it a being has to-be But because being is said absolutely and primarily of substances and secondarily and as it were relatively of accidents thence it is that essence is properly and truly in substances but is in accidents in a certain manner and relatively9

The first thing to note is that a thing is intelligible in two respects its definition (or quiddity) and its essence One must refrain from a facile identification of the two Moreover the operation of something derives from its essence for which reason it is called a ldquonaturerdquo Thus essence is not a dead thing but the very principle of life and operation But more troubling for the existential Thomist is the Common Doctorrsquos declaration that ldquoessence is said inasmuch as through it and in it a being has to-berdquo Explicating in a footnote this troublesome text of St Thomas Gilson says

In order to remove all uncertainty from the mind of the reader let us get at the exact meaning of this last phrase It does not mean that essentia confers esse on substance It means that in and by the mediation of the essentia the substance receives esse10

The terms ldquoconferrdquo and ldquomediationrdquo are Gilsonrsquos not Thomasrsquos Clearly to confer esse means to confer existence because for Gilson esse means existence alone But what does ldquomediaterdquo mean precisely And why can some quiddities receive esse whereas others cannot Gilson cannot offer a satisfying explanation without repudiating his purely existential interpretation

In keeping with these definitions of St Thomas only quiddities capable of subsisting are able to consignify existence immediately for these quiddities alone can enter into composition with the act-of-being (actus essendi) to make a real being It is for this reason that one is justified in calling them ldquoessencesrdquo for the quiddities of accidents can be called ldquoessencesrdquo only by an abuse of terms in which case ldquoessencerdquo means nothing more than ldquoquiddityrdquo These accidents can only be said to consignify esse mediately or by analogy to essence that is inasmuch as each has a different real relation to substance If as M Gilson maintains esse can only be signified in an existential judgment then there is no criterion for distinguishing between that which is capable of subsisting and that which is not One could say that whiteness does not subsist but never that whiteness cannot subsist The subordination of accident to substance would be completely subsumed under the contingencies of existence Indeed the categorical distinction between substance and accident would be abolished entirely Not a few modern philosophers may applaud

7 of 32

the abolition of a distinction which they themselves do not admit but it is certainly not the doctrine of St Thomas

Aquinas himself is explicit about such a distinction in his definition of substance The

question is acute with respect to the preservation of the accidents of bread and wine during Transubstantiation In some manner these accidents must survive the change of substance from that of bread and wine to that of Jesus Christ without themselves becoming a proper subject or substance If substance were merely a matter of the relative primacy of existence then by their existence independent of the substance of bread and wine these pre-existing accidents would themselves be substance But St Thomas has a different notion of substance

Sicut probat Avicenna in sua Metaph per se existere non est definitio substantiae quia per hoc non demonstratur quidditas ejus sed esse ejus et sua quidditas non est suum esse alias non posset esse genus quia esse non potest esse commune per modum generis cum singula contenta in genere differant sedundum esse sed definitio vel quasi definitio substantiae est res habens quidditatem cui acquiritur esse vel debetur non in alio As Avicenna proves in his Metaphysics ldquoto exist through itselfrdquo is not the definition of substance because by this its quiddity is not demonstrated but [rather] its to-be And its quiddity is not its to-be In other words it could not be a genus because to-be cannot be common through the mode of genus since singulars contained in a genus differ according to [their] to-be But the definition or quasi-definition of substance is ldquoa thing having a quiddity to which it is added or owed to be not in anotherrdquo11

St Thomas defends here the notion that the genus of substance requires a quiddity to which it also belongs ldquoto be not in anotherrdquo that is to be a proper subject In other words it must also be an essence Because a creaturersquos esse is not its quiddity and because esse varies within the genus of substance a definition touching upon mere existence is inadequate to determine the genus IV Nature and Supposit

To be exact in the use of terms one must consider the role of the supposit in creatures St Thomas distinguishes metaphysically between supposit and nature in the following manner

Esse consequitur naturam non sicut habentem esse sed sicut qua aliquid est personam autem sive hypostasim consequitur sicut habentem esse To-be accompanies nature not as having to-be but as that by which it is something but it accompanies the person or hypostasis as having to-be12

To speak correctly the person hypostasis or supposit is that which has to-be (esse) By nature on the other hand it is determined to be something This distinction must be kept in mind to avoid confusion Although the term ldquoesse essentiaerdquo was well established in scholastic circles it is liable to misunderstanding Essence (or substance) possesses the ontological character of the participle (ens) not the infinitive (esse) Esse is properly speaking the act of the supposit

8 of 32

(suppositum) for which reason one ought to shun the use of ldquoesse essentiaerdquo as potentially misleading There are only two ways in which the created supposit has esse either through another (per aliud) which is here designated ldquoesse existentiaerdquo or through and in itself (per se et in se) which is designated ldquoesse subsistentiaerdquo This refinement of terminology by no means indicates a repudiation of the ontological perfection of essence but it does serve to make the argument more intelligible avoiding many fundamental misunderstandings V The Theological Derogation of Substance

Abandoning the tradition of Catholic theology since the Council of Nicaea Gilson makes an extraordinary claim for his existential interpretation of Thomistic metaphysics

The Thomistic distinction of essence and existence is thus implied in the Thomistic conception and definition of the notion of substance Strictly speaking only God is an ens per se that is as we shall see a being whose essence is its act-of-being Also God is not a substance The term ldquosubstancerdquo always designates an essence or quiddity which exists in virtue of act-of-being (esse) really distinct from his essence13

This derogation of substance yields insuperable difficulties for both Trinitarian and Eucharistic theology If God is not a Substance then how can the Son according to the Nicene Creed be consubstantial with the Father (consubstantialem Patri) The Greek has ὁμοούσιον τώ Πατρί clearly designating God as substance (οὐσία) Would St Thomas learned in the Fathers and the Councils have subscribed to such a view as M Gilson espouses Clearly it is the latter who errs in his interpretation Again in the Holy Sacrifice of the Mass is one constrained to say that the substance of bread and wine is changed to the substance of Jesus Christ Body Blood and Soul but not Divinity Would St Thomas the ardent defender of the doctrine of Transubstantiation have blundered so badly But such are the theological consequences of this revolutionary doctrine M Gilson attributes to the Common Doctor of the Church On theological grounds alone this subversive notion must be refuted

As is typical for existential Thomism errors derive from a partial and prejudiced reading of texts Gilsonrsquos claim is to his own mind14

sustained by a remark of St Thomas

Aliquid enim est sicut Deus cujus essentia est ipsummet suum esse et ideo inveniuntur aliqui philosophi dicentes quod Deus non habet quiditatem vel essentiam quia essentia sua non est aliud quam esse ejus For there is something namely God the Essence of Whom is His very own To-Be And there are therefore found certain philosophers saying that God does not have a quiddity or essence because His Essence is not other than His to-be15

M Gilson understands this to mean that St Thomas adheres to this view The remark however is clearly intended to explain the origin of other philosophies not to put forth his own To be exact St Thomas credits these philosophers with discerning at least in some rudimentary form

9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 RUM 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 RUS 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 SKY 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 SLV ltFEFF005400650020006e006100730074006100760069007400760065002000750070006f0072006100620069007400650020007a00610020007500730074007600610072006a0061006e006a006500200064006f006b0075006d0065006e0074006f0076002000410064006f006200650020005000440046002c0020006b006900200073006f0020006e0061006a007000720069006d00650072006e0065006a016100690020007a00610020006b0061006b006f0076006f00730074006e006f0020007400690073006b0061006e006a00650020007300200070007200690070007200610076006f0020006e00610020007400690073006b002e00200020005500730074007600610072006a0065006e006500200064006f006b0075006d0065006e0074006500200050004400460020006a00650020006d006f0067006f010d00650020006f0064007000720065007400690020007a0020004100630072006f00620061007400200069006e002000410064006f00620065002000520065006100640065007200200035002e003000200069006e0020006e006f00760065006a01610069006d002egt13 SUO ltFEFF004b00e40079007400e40020006e00e40069007400e4002000610073006500740075006b007300690061002c0020006b0075006e0020006c0075006f00740020006c00e400680069006e006e00e4002000760061006100740069007600610061006e0020007000610069006e006100740075006b00730065006e002000760061006c006d0069007300740065006c00750074007900f6006800f6006e00200073006f00700069007600690061002000410064006f0062006500200050004400460020002d0064006f006b0075006d0065006e007400740065006a0061002e0020004c0075006f0064007500740020005000440046002d0064006f006b0075006d0065006e00740069007400200076006f0069006400610061006e0020006100760061007400610020004100630072006f0062006100740069006c006c00610020006a0061002000410064006f00620065002000520065006100640065007200200035002e0030003a006c006c00610020006a006100200075007500640065006d006d0069006c006c0061002egt13 SVE 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 TUR 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 UKR ltFEFF04120438043a043e0440043804410442043e043204430439044204350020044604560020043f043004400430043c043504420440043800200434043b044f0020044104420432043e04400435043d043d044f00200434043e043a0443043c0435043d044204560432002000410064006f006200650020005000440046002c0020044f043a04560020043d04300439043a04400430044904350020043f045604340445043e0434044f0442044c00200434043b044f0020043204380441043e043a043e044f043a04560441043d043e0433043e0020043f0435044004350434043404400443043a043e0432043e0433043e0020043404400443043a0443002e00200020042104420432043e04400435043d045600200434043e043a0443043c0435043d0442043800200050004400460020043c043e0436043d04300020043204560434043a0440043804420438002004430020004100630072006f006200610074002004420430002000410064006f00620065002000520065006100640065007200200035002e0030002004300431043e0020043f04560437043d04560448043e04570020043204350440044104560457002egt13 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF 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UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

6 of 32

dicitur secundum quod per eam et in ea ens habet esse Sed quia ens absolute et per prius dicitur de substantiis et per posterius et quasi secundum quid de accidentibus inde est quod essentia proprie et vere est in substantiis sed in accidentibus est quodammodo et secundum quid For a thing is intelligible only through its definition and essence And in this way the philosopher also says in Metaphysics V that every substance is a nature Nevertheless the name ldquonaturerdquo taken in this manner seems to signify the essence of the thing inasmuch as it has an order to the proper operation of the thing since no thing is deprived of its proper operation But the name ldquoquiddityrdquo is taken from the fact that it is signified through the definition And ldquoessencerdquo is said insofar as through it and in it a being has to-be But because being is said absolutely and primarily of substances and secondarily and as it were relatively of accidents thence it is that essence is properly and truly in substances but is in accidents in a certain manner and relatively9

The first thing to note is that a thing is intelligible in two respects its definition (or quiddity) and its essence One must refrain from a facile identification of the two Moreover the operation of something derives from its essence for which reason it is called a ldquonaturerdquo Thus essence is not a dead thing but the very principle of life and operation But more troubling for the existential Thomist is the Common Doctorrsquos declaration that ldquoessence is said inasmuch as through it and in it a being has to-berdquo Explicating in a footnote this troublesome text of St Thomas Gilson says

In order to remove all uncertainty from the mind of the reader let us get at the exact meaning of this last phrase It does not mean that essentia confers esse on substance It means that in and by the mediation of the essentia the substance receives esse10

The terms ldquoconferrdquo and ldquomediationrdquo are Gilsonrsquos not Thomasrsquos Clearly to confer esse means to confer existence because for Gilson esse means existence alone But what does ldquomediaterdquo mean precisely And why can some quiddities receive esse whereas others cannot Gilson cannot offer a satisfying explanation without repudiating his purely existential interpretation

In keeping with these definitions of St Thomas only quiddities capable of subsisting are able to consignify existence immediately for these quiddities alone can enter into composition with the act-of-being (actus essendi) to make a real being It is for this reason that one is justified in calling them ldquoessencesrdquo for the quiddities of accidents can be called ldquoessencesrdquo only by an abuse of terms in which case ldquoessencerdquo means nothing more than ldquoquiddityrdquo These accidents can only be said to consignify esse mediately or by analogy to essence that is inasmuch as each has a different real relation to substance If as M Gilson maintains esse can only be signified in an existential judgment then there is no criterion for distinguishing between that which is capable of subsisting and that which is not One could say that whiteness does not subsist but never that whiteness cannot subsist The subordination of accident to substance would be completely subsumed under the contingencies of existence Indeed the categorical distinction between substance and accident would be abolished entirely Not a few modern philosophers may applaud

7 of 32

the abolition of a distinction which they themselves do not admit but it is certainly not the doctrine of St Thomas

Aquinas himself is explicit about such a distinction in his definition of substance The

question is acute with respect to the preservation of the accidents of bread and wine during Transubstantiation In some manner these accidents must survive the change of substance from that of bread and wine to that of Jesus Christ without themselves becoming a proper subject or substance If substance were merely a matter of the relative primacy of existence then by their existence independent of the substance of bread and wine these pre-existing accidents would themselves be substance But St Thomas has a different notion of substance

Sicut probat Avicenna in sua Metaph per se existere non est definitio substantiae quia per hoc non demonstratur quidditas ejus sed esse ejus et sua quidditas non est suum esse alias non posset esse genus quia esse non potest esse commune per modum generis cum singula contenta in genere differant sedundum esse sed definitio vel quasi definitio substantiae est res habens quidditatem cui acquiritur esse vel debetur non in alio As Avicenna proves in his Metaphysics ldquoto exist through itselfrdquo is not the definition of substance because by this its quiddity is not demonstrated but [rather] its to-be And its quiddity is not its to-be In other words it could not be a genus because to-be cannot be common through the mode of genus since singulars contained in a genus differ according to [their] to-be But the definition or quasi-definition of substance is ldquoa thing having a quiddity to which it is added or owed to be not in anotherrdquo11

St Thomas defends here the notion that the genus of substance requires a quiddity to which it also belongs ldquoto be not in anotherrdquo that is to be a proper subject In other words it must also be an essence Because a creaturersquos esse is not its quiddity and because esse varies within the genus of substance a definition touching upon mere existence is inadequate to determine the genus IV Nature and Supposit

To be exact in the use of terms one must consider the role of the supposit in creatures St Thomas distinguishes metaphysically between supposit and nature in the following manner

Esse consequitur naturam non sicut habentem esse sed sicut qua aliquid est personam autem sive hypostasim consequitur sicut habentem esse To-be accompanies nature not as having to-be but as that by which it is something but it accompanies the person or hypostasis as having to-be12

To speak correctly the person hypostasis or supposit is that which has to-be (esse) By nature on the other hand it is determined to be something This distinction must be kept in mind to avoid confusion Although the term ldquoesse essentiaerdquo was well established in scholastic circles it is liable to misunderstanding Essence (or substance) possesses the ontological character of the participle (ens) not the infinitive (esse) Esse is properly speaking the act of the supposit

8 of 32

(suppositum) for which reason one ought to shun the use of ldquoesse essentiaerdquo as potentially misleading There are only two ways in which the created supposit has esse either through another (per aliud) which is here designated ldquoesse existentiaerdquo or through and in itself (per se et in se) which is designated ldquoesse subsistentiaerdquo This refinement of terminology by no means indicates a repudiation of the ontological perfection of essence but it does serve to make the argument more intelligible avoiding many fundamental misunderstandings V The Theological Derogation of Substance

Abandoning the tradition of Catholic theology since the Council of Nicaea Gilson makes an extraordinary claim for his existential interpretation of Thomistic metaphysics

The Thomistic distinction of essence and existence is thus implied in the Thomistic conception and definition of the notion of substance Strictly speaking only God is an ens per se that is as we shall see a being whose essence is its act-of-being Also God is not a substance The term ldquosubstancerdquo always designates an essence or quiddity which exists in virtue of act-of-being (esse) really distinct from his essence13

This derogation of substance yields insuperable difficulties for both Trinitarian and Eucharistic theology If God is not a Substance then how can the Son according to the Nicene Creed be consubstantial with the Father (consubstantialem Patri) The Greek has ὁμοούσιον τώ Πατρί clearly designating God as substance (οὐσία) Would St Thomas learned in the Fathers and the Councils have subscribed to such a view as M Gilson espouses Clearly it is the latter who errs in his interpretation Again in the Holy Sacrifice of the Mass is one constrained to say that the substance of bread and wine is changed to the substance of Jesus Christ Body Blood and Soul but not Divinity Would St Thomas the ardent defender of the doctrine of Transubstantiation have blundered so badly But such are the theological consequences of this revolutionary doctrine M Gilson attributes to the Common Doctor of the Church On theological grounds alone this subversive notion must be refuted

As is typical for existential Thomism errors derive from a partial and prejudiced reading of texts Gilsonrsquos claim is to his own mind14

sustained by a remark of St Thomas

Aliquid enim est sicut Deus cujus essentia est ipsummet suum esse et ideo inveniuntur aliqui philosophi dicentes quod Deus non habet quiditatem vel essentiam quia essentia sua non est aliud quam esse ejus For there is something namely God the Essence of Whom is His very own To-Be And there are therefore found certain philosophers saying that God does not have a quiddity or essence because His Essence is not other than His to-be15

M Gilson understands this to mean that St Thomas adheres to this view The remark however is clearly intended to explain the origin of other philosophies not to put forth his own To be exact St Thomas credits these philosophers with discerning at least in some rudimentary form

9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 CHS ltFEFF4f7f75288fd94e9b8bbe5b9a521b5efa7684002000410064006f006200650020005000440046002065876863900275284e8e9ad88d2891cf76845370524d53705237300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c676562535f00521b5efa768400200050004400460020658768633002gt13 CHT ltFEFF4f7f752890194e9b8a2d7f6e5efa7acb7684002000410064006f006200650020005000440046002065874ef69069752865bc9ad854c18cea76845370524d5370523786557406300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c4f86958b555f5df25efa7acb76840020005000440046002065874ef63002gt13 CZE 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 DAN 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 DEU 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 ESP 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 ETI 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 FRA 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 GRE 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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS ltFEFF04180441043f043e043b044c04370443043904420435002004340430043d043d044b04350020043d0430044104420440043e0439043a043800200434043b044f00200441043e043704340430043d0438044f00200434043e043a0443043c0435043d0442043e0432002000410064006f006200650020005000440046002c0020043c0430043a04410438043c0430043b044c043d043e0020043f043e04340445043e0434044f04490438044500200434043b044f00200432044b0441043e043a043e043a0430044704350441044204320435043d043d043e0433043e00200434043e043f0435044704300442043d043e0433043e00200432044b0432043e04340430002e002000200421043e043704340430043d043d044b04350020005000440046002d0434043e043a0443043c0435043d0442044b0020043c043e0436043d043e0020043e0442043a0440044b043204300442044c002004410020043f043e043c043e0449044c044e0020004100630072006f00620061007400200438002000410064006f00620065002000520065006100640065007200200035002e00300020043800200431043e043b043504350020043f043e04370434043d043804450020043204350440044104380439002egt13 SKY 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 SLV ltFEFF005400650020006e006100730074006100760069007400760065002000750070006f0072006100620069007400650020007a00610020007500730074007600610072006a0061006e006a006500200064006f006b0075006d0065006e0074006f0076002000410064006f006200650020005000440046002c0020006b006900200073006f0020006e0061006a007000720069006d00650072006e0065006a016100690020007a00610020006b0061006b006f0076006f00730074006e006f0020007400690073006b0061006e006a00650020007300200070007200690070007200610076006f0020006e00610020007400690073006b002e00200020005500730074007600610072006a0065006e006500200064006f006b0075006d0065006e0074006500200050004400460020006a00650020006d006f0067006f010d00650020006f0064007000720065007400690020007a0020004100630072006f00620061007400200069006e002000410064006f00620065002000520065006100640065007200200035002e003000200069006e0020006e006f00760065006a01610069006d002egt13 SUO 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 SVE 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 TUR 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 UKR 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 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

7 of 32

the abolition of a distinction which they themselves do not admit but it is certainly not the doctrine of St Thomas

Aquinas himself is explicit about such a distinction in his definition of substance The

question is acute with respect to the preservation of the accidents of bread and wine during Transubstantiation In some manner these accidents must survive the change of substance from that of bread and wine to that of Jesus Christ without themselves becoming a proper subject or substance If substance were merely a matter of the relative primacy of existence then by their existence independent of the substance of bread and wine these pre-existing accidents would themselves be substance But St Thomas has a different notion of substance

Sicut probat Avicenna in sua Metaph per se existere non est definitio substantiae quia per hoc non demonstratur quidditas ejus sed esse ejus et sua quidditas non est suum esse alias non posset esse genus quia esse non potest esse commune per modum generis cum singula contenta in genere differant sedundum esse sed definitio vel quasi definitio substantiae est res habens quidditatem cui acquiritur esse vel debetur non in alio As Avicenna proves in his Metaphysics ldquoto exist through itselfrdquo is not the definition of substance because by this its quiddity is not demonstrated but [rather] its to-be And its quiddity is not its to-be In other words it could not be a genus because to-be cannot be common through the mode of genus since singulars contained in a genus differ according to [their] to-be But the definition or quasi-definition of substance is ldquoa thing having a quiddity to which it is added or owed to be not in anotherrdquo11

St Thomas defends here the notion that the genus of substance requires a quiddity to which it also belongs ldquoto be not in anotherrdquo that is to be a proper subject In other words it must also be an essence Because a creaturersquos esse is not its quiddity and because esse varies within the genus of substance a definition touching upon mere existence is inadequate to determine the genus IV Nature and Supposit

To be exact in the use of terms one must consider the role of the supposit in creatures St Thomas distinguishes metaphysically between supposit and nature in the following manner

Esse consequitur naturam non sicut habentem esse sed sicut qua aliquid est personam autem sive hypostasim consequitur sicut habentem esse To-be accompanies nature not as having to-be but as that by which it is something but it accompanies the person or hypostasis as having to-be12

To speak correctly the person hypostasis or supposit is that which has to-be (esse) By nature on the other hand it is determined to be something This distinction must be kept in mind to avoid confusion Although the term ldquoesse essentiaerdquo was well established in scholastic circles it is liable to misunderstanding Essence (or substance) possesses the ontological character of the participle (ens) not the infinitive (esse) Esse is properly speaking the act of the supposit

8 of 32

(suppositum) for which reason one ought to shun the use of ldquoesse essentiaerdquo as potentially misleading There are only two ways in which the created supposit has esse either through another (per aliud) which is here designated ldquoesse existentiaerdquo or through and in itself (per se et in se) which is designated ldquoesse subsistentiaerdquo This refinement of terminology by no means indicates a repudiation of the ontological perfection of essence but it does serve to make the argument more intelligible avoiding many fundamental misunderstandings V The Theological Derogation of Substance

Abandoning the tradition of Catholic theology since the Council of Nicaea Gilson makes an extraordinary claim for his existential interpretation of Thomistic metaphysics

The Thomistic distinction of essence and existence is thus implied in the Thomistic conception and definition of the notion of substance Strictly speaking only God is an ens per se that is as we shall see a being whose essence is its act-of-being Also God is not a substance The term ldquosubstancerdquo always designates an essence or quiddity which exists in virtue of act-of-being (esse) really distinct from his essence13

This derogation of substance yields insuperable difficulties for both Trinitarian and Eucharistic theology If God is not a Substance then how can the Son according to the Nicene Creed be consubstantial with the Father (consubstantialem Patri) The Greek has ὁμοούσιον τώ Πατρί clearly designating God as substance (οὐσία) Would St Thomas learned in the Fathers and the Councils have subscribed to such a view as M Gilson espouses Clearly it is the latter who errs in his interpretation Again in the Holy Sacrifice of the Mass is one constrained to say that the substance of bread and wine is changed to the substance of Jesus Christ Body Blood and Soul but not Divinity Would St Thomas the ardent defender of the doctrine of Transubstantiation have blundered so badly But such are the theological consequences of this revolutionary doctrine M Gilson attributes to the Common Doctor of the Church On theological grounds alone this subversive notion must be refuted

As is typical for existential Thomism errors derive from a partial and prejudiced reading of texts Gilsonrsquos claim is to his own mind14

sustained by a remark of St Thomas

Aliquid enim est sicut Deus cujus essentia est ipsummet suum esse et ideo inveniuntur aliqui philosophi dicentes quod Deus non habet quiditatem vel essentiam quia essentia sua non est aliud quam esse ejus For there is something namely God the Essence of Whom is His very own To-Be And there are therefore found certain philosophers saying that God does not have a quiddity or essence because His Essence is not other than His to-be15

M Gilson understands this to mean that St Thomas adheres to this view The remark however is clearly intended to explain the origin of other philosophies not to put forth his own To be exact St Thomas credits these philosophers with discerning at least in some rudimentary form

9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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ltFEFF00560065007200770065006e00640065006e0020005300690065002000640069006500730065002000450069006e007300740065006c006c0075006e00670065006e0020007a0075006d002000450072007300740065006c006c0065006e00200076006f006e002000410064006f006200650020005000440046002d0044006f006b0075006d0065006e00740065006e002c00200076006f006e002000640065006e0065006e002000530069006500200068006f006300680077006500720074006900670065002000500072006500700072006500730073002d0044007200750063006b0065002000650072007a0065007500670065006e0020006d00f60063006800740065006e002e002000450072007300740065006c006c007400650020005000440046002d0044006f006b0075006d0065006e007400650020006b00f6006e006e0065006e0020006d006900740020004100630072006f00620061007400200075006e0064002000410064006f00620065002000520065006100640065007200200035002e00300020006f0064006500720020006800f600680065007200200067006500f600660066006e00650074002000770065007200640065006e002egt13 ESP 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 ETI 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 FRA 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 GRE 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 HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

8 of 32

(suppositum) for which reason one ought to shun the use of ldquoesse essentiaerdquo as potentially misleading There are only two ways in which the created supposit has esse either through another (per aliud) which is here designated ldquoesse existentiaerdquo or through and in itself (per se et in se) which is designated ldquoesse subsistentiaerdquo This refinement of terminology by no means indicates a repudiation of the ontological perfection of essence but it does serve to make the argument more intelligible avoiding many fundamental misunderstandings V The Theological Derogation of Substance

Abandoning the tradition of Catholic theology since the Council of Nicaea Gilson makes an extraordinary claim for his existential interpretation of Thomistic metaphysics

The Thomistic distinction of essence and existence is thus implied in the Thomistic conception and definition of the notion of substance Strictly speaking only God is an ens per se that is as we shall see a being whose essence is its act-of-being Also God is not a substance The term ldquosubstancerdquo always designates an essence or quiddity which exists in virtue of act-of-being (esse) really distinct from his essence13

This derogation of substance yields insuperable difficulties for both Trinitarian and Eucharistic theology If God is not a Substance then how can the Son according to the Nicene Creed be consubstantial with the Father (consubstantialem Patri) The Greek has ὁμοούσιον τώ Πατρί clearly designating God as substance (οὐσία) Would St Thomas learned in the Fathers and the Councils have subscribed to such a view as M Gilson espouses Clearly it is the latter who errs in his interpretation Again in the Holy Sacrifice of the Mass is one constrained to say that the substance of bread and wine is changed to the substance of Jesus Christ Body Blood and Soul but not Divinity Would St Thomas the ardent defender of the doctrine of Transubstantiation have blundered so badly But such are the theological consequences of this revolutionary doctrine M Gilson attributes to the Common Doctor of the Church On theological grounds alone this subversive notion must be refuted

As is typical for existential Thomism errors derive from a partial and prejudiced reading of texts Gilsonrsquos claim is to his own mind14

sustained by a remark of St Thomas

Aliquid enim est sicut Deus cujus essentia est ipsummet suum esse et ideo inveniuntur aliqui philosophi dicentes quod Deus non habet quiditatem vel essentiam quia essentia sua non est aliud quam esse ejus For there is something namely God the Essence of Whom is His very own To-Be And there are therefore found certain philosophers saying that God does not have a quiddity or essence because His Essence is not other than His to-be15

M Gilson understands this to mean that St Thomas adheres to this view The remark however is clearly intended to explain the origin of other philosophies not to put forth his own To be exact St Thomas credits these philosophers with discerning at least in some rudimentary form

9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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9 of 32

a metaphysics of esse and of concluding from it that God is not a substance However since he himself does not explicitly approve such a saying while he contradicts such a notion in other passages the saying does not adequately represent his true thought To be sure Gilson in a later work acknowledges that St Thomas does not elsewhere speak of God in this way

Because ldquowhatrdquo a thing is usually receives the name of ldquoessencerdquo or of ldquoquiddityrdquo (its ldquowhatnessrdquo) some say that since he is ldquobeing onlyrdquo (esse tantum) God has no essence or quiddity Thomas Aquinas does not seem to have favored this way of expressing the purity of the divine act of being He prefers to say that the essence of God is his esse16

It apparently does not occur to M Gilson that there are weighty theological issues at stake and that St Thomas does not favor the expression first because it repudiates the theological precisions developed over the course of a millennium and second because it is false

At the root of Gilsonrsquos rejection is the notion that substance is by definition pure potency in the line of to-be (esse) ldquoThe term lsquosubstancersquo always designates an essence or quiddity which exists in virtue of an act-of-being (esse) really distinct from its essencerdquo17

That St Thomas taught a real distinction and real composition of essence (essentia) and to-be (esse) in creatures is admitted by all faithful Thomists To deduce that this real distinction would likewise have to apply to the divine substance is to assume that substance is potency and nothing else Otherwise by purifying substance of its potency one could arrive at a substance really identical with esse

Before drawing any conclusions one ought to consider an article in which St Thomas directly addresses the predicability of the divine Substance He asks whether God is a substance in the categorical sense in which Aristotle used the term namely as that which substands accidents

Deus simpliciter non est accidens nec tamen omnino proprie potest dici substantia tum quia nomen substantiae dicitur a substando tum quia substantia quidditatem nominat quae est aliud ab esse ejus Unde illa est divisio entis creati Si tamen non fieret in hoc vis largo modo potest dici substantia quae tamen intelligitur supra omnem substantiam creatam quantum ad id quod est perfectionis in substantia ut non esse in alio et hujusmodi et tunc est idem in praedicato et in subjecto sicut in omnibus quae de Deo praedicantur et ideo non sequitur quod omne quod est substantia sit Deus quia nihil aliud ab ipso recipit praedicationem substantiae sic acceptae secundum quod dicitur de ipso et ita propter diversum modum praedicandi non dicitur substantia de Deo et creaturis univoce sed analogice Et haec potest esse alia ratio quare Deus non est in aliquo genere quia scilicet nihil de ipso et de aliis univoce praedicatur God simply is not an accident and yet can in no way be properly called a substance both because the name ldquosubstancerdquo is said from ldquosubstandingrdquo [accidents] and because ldquosubstancerdquo names a quiddity which is other than its to-be Whence it is a division of created being Nevertheless if it were not taken with this force He can in a broad manner be called Substance which yet is understood [to be] above every created substance with respect to that which belongs to the perfection of substance such as not to be in another

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

10 of 32

and such like and then it is the same in predicate and subject just as in all things that are predicated of God and therefore it does not follow that everything that is a substance is God because nothing other than Him receives a predication of substance received in the way it is said of Him and thus on account of the diverse mode of predicating ldquosubstancerdquo is not said of God and creatures univocally but analogously And this can be another reason why God is not in some genus namely because nothing is predicated of Him and creatures univocally18

The answer is that God is definitely not in the Aristotelian category of substance If by ldquosubstancerdquo one means categorical substance then one must grant that God is indeed supersubstantial or superessential a manner of speaking common among theologians influenced by Neoplatonism However St Thomas forthwith offers a wider notion of substance that transcends the categories but which includes whatever perfection belongs to substance as such God is a substance insofar as it does not belong to Him to be in another etc He goes on to say that ldquosubstancerdquo is predicated analogously of God and creatures Clearly God is the prime analogate and creatures the secondary analogates But for such an analogy to hold substance cannot even in the order of to-be (esse) be pure potency entering into composition with esse Were it so then God could not be considered in any manner a substance without importing potency into God This analogy of substance points to a perfection that is retained when all manner of imperfection has been removed The existential Thomist on the other hand refuses to accord any perfection to substance in the line of esse so he is constrained to say that God is not a substance except perhaps metaphorically M Gilson continues his own line of thought

In other words God is the being of which it can be said that what in other beings is their essence is in it what we call ldquoto berdquo19

For Gilson essentia is by its very definition incapable of comprehending esse In God therefore essentia cannot be really the same as esse Instead esse displaces essentia Gilson may speak in tortured tones of divine Essence and creaturely essence but he predicates ldquoessencerdquo equivocally not analogically Thus he also unwittingly destroys the analogy of being that is regulated by the hierarchy of these very essences

Existential Thomists will likely fall back on one last support in the writings of the Angelic Doctor They see in his definition of ldquosubstancerdquo what appears to be a denial that God is also a substance

Secundum Avicennam non potest esse substantiae substantia est quae non est in subjecto Ens enim non est genus Haec autem negatio lsquonon in subjectorsquo nihil ponit unde hoc quod dico ens non est in subjecto non dicit aliquod genus quia in quolibet genere oportet significare quidditatem aliquam ut dictum est de cujus intellectu non est esse Ens autem non dicit quidditatem sed solum actum essendi cum sit principium ipsum et ideo non sequitur est non in subjecto ergo est in genere substantiae sed oportet addi est habens quidditatem quam consequitur esse non in subjecto ergo est in genere substantiae Sed hoc dictum Deo non convenit ut dictum est

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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ltFEFF00560065007200770065006e00640065006e0020005300690065002000640069006500730065002000450069006e007300740065006c006c0075006e00670065006e0020007a0075006d002000450072007300740065006c006c0065006e00200076006f006e002000410064006f006200650020005000440046002d0044006f006b0075006d0065006e00740065006e002c00200076006f006e002000640065006e0065006e002000530069006500200068006f006300680077006500720074006900670065002000500072006500700072006500730073002d0044007200750063006b0065002000650072007a0065007500670065006e0020006d00f60063006800740065006e002e002000450072007300740065006c006c007400650020005000440046002d0044006f006b0075006d0065006e007400650020006b00f6006e006e0065006e0020006d006900740020004100630072006f00620061007400200075006e0064002000410064006f00620065002000520065006100640065007200200035002e00300020006f0064006500720020006800f600680065007200200067006500f600660066006e00650074002000770065007200640065006e002egt13 ESP 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 ETI ltFEFF004b00610073007500740061006700650020006e0065006900640020007300e4007400740065006900640020006b00760061006c006900740065006500740073006500200074007200fc006b006900650065006c007300650020007000720069006e00740069006d0069007300650020006a0061006f006b007300200073006f00620069006c0069006b0065002000410064006f006200650020005000440046002d0064006f006b0075006d0065006e00740069006400650020006c006f006f006d006900730065006b0073002e00200020004c006f006f0064007500640020005000440046002d0064006f006b0075006d0065006e00740065002000730061006100740065002000610076006100640061002000700072006f006700720061006d006d006900640065006700610020004100630072006f0062006100740020006e0069006e0067002000410064006f00620065002000520065006100640065007200200035002e00300020006a00610020007500750065006d006100740065002000760065007200730069006f006f006e00690064006500670061002e000d000agt13 FRA ltFEFF005500740069006c006900730065007a00200063006500730020006f007000740069006f006e00730020006100660069006e00200064006500200063007200e900650072002000640065007300200064006f00630075006d0065006e00740073002000410064006f00620065002000500044004600200070006f0075007200200075006e00650020007100750061006c0069007400e90020006400270069006d007000720065007300730069006f006e00200070007200e9007000720065007300730065002e0020004c0065007300200064006f00630075006d0065006e00740073002000500044004600200063007200e900e90073002000700065007500760065006e0074002000ea0074007200650020006f007500760065007200740073002000640061006e00730020004100630072006f006200610074002c002000610069006e00730069002000710075002700410064006f00620065002000520065006100640065007200200035002e0030002000650074002000760065007200730069006f006e007300200075006c007400e90072006900650075007200650073002egt13 GRE 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 HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL ltFEFF0055007300740061007700690065006e0069006100200064006f002000740077006f0072007a0065006e0069006100200064006f006b0075006d0065006e007400f300770020005000440046002000700072007a0065007a006e00610063007a006f006e00790063006800200064006f002000770079006400720075006b00f30077002000770020007700790073006f006b00690065006a0020006a0061006b006f015b00630069002e002000200044006f006b0075006d0065006e0074007900200050004400460020006d006f017c006e00610020006f007400770069006500720061010700200077002000700072006f006700720061006d006900650020004100630072006f00620061007400200069002000410064006f00620065002000520065006100640065007200200035002e0030002000690020006e006f00770073007a0079006d002egt13 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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 SUO 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 SVE ltFEFF0041006e007600e4006e00640020006400650020006800e4007200200069006e0073007400e4006c006c006e0069006e006700610072006e00610020006f006d002000640075002000760069006c006c00200073006b006100700061002000410064006f006200650020005000440046002d0064006f006b0075006d0065006e007400200073006f006d002000e400720020006c00e4006d0070006c0069006700610020006600f60072002000700072006500700072006500730073002d007500740073006b00720069006600740020006d006500640020006800f600670020006b00760061006c0069007400650074002e002000200053006b006100700061006400650020005000440046002d0064006f006b0075006d0065006e00740020006b0061006e002000f600700070006e00610073002000690020004100630072006f0062006100740020006f00630068002000410064006f00620065002000520065006100640065007200200035002e00300020006f00630068002000730065006e006100720065002egt13 TUR 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 UKR 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documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

11 of 32

According to Avicenna this definition ldquosubstance is that which is not in a subjectrdquo cannot belong to substance For being is not a genus Moreover this negation ldquonot in a subjectrdquo posits nothing Whence I say that ldquoa being is not in a subjectrdquo does not name any genus because in any genus it is necessary to signify some quiddity as was said the understanding of which does not include to-be Being however does not indicate a quiddity but only the act-of-being since it is the principle itself and therefore it does not follow ldquoit is not in a subject therefore it is in the genus of substancerdquo But it has to be added ldquoit is that having a quiddity to which it belongs to be not in a subject therefore it is in the genus of substancerdquo But this statement does not apply to God as was said20

St Thomas points out for reasons similar to those in the previous discussion that being cannot be a genus He says moreover that ldquonot in a subjectrdquo is a mere negation not itself a positive perfection For this reason his corrected definition remains in his words a quasi-definition ldquothat having a quiddity to which it belongs to be not in a subjectrdquo

Existential Thomists read into this passage their own contention that God cannot be a substance ldquoBut this statement does not apply to Godrdquo They infer that because God is not a quiddity He likewise cannot be a substance But to make this inference is to assume that the extension of essence is included within that of quiddity As seen previously there are quiddities that are not essences which are called ldquoaccidentsrdquo But there is also an essence that is not a quiddity namely the divine Essence which is simply Ens This ratio entis is the positive perfection corresponding to the negation ldquonot in a subjectrdquo To be pure being does not place in the genus of substance because ens refers to the capacity of essence to appropriate esse not to specify it The essence of a creature the existence of which depends wholly upon the divine will can only consignify esse existentiae but it must signify esse subsistentiae The valid inference then is that God cannot be in the genus of substance which belongs properly to the secondary analogates of substance but can be and is a Substance transcending the category To summarize one can distinguish between that which is form (forma) but not being (ens) namely accident that which is form (forma) and being (ens) namely finite substance and that which is Being (Ens) but not form (forma) namely the divine Substance VI Substance in Divine Revelation

The existential Thomistrsquos derogation of divine Substance or Essence is also confounded by the divine name revealed to Moses The Septuagint has

Εγώ εἰμι ὁ ὤν21

The pronoun ldquoΕγώrdquo acting as subject of the sentence is singular and first person The finite verb ldquoεἰμιrdquo is in the present tense and indicative mood identifying ldquoὁ ὤνrdquo with the subject This present participle is used substantively in the attributive position As a participle it carries an adjectival character and the article ldquoὁrdquo indicates that it is singular and masculine (There can be no confusion with ldquoτό ὄν rdquo or ens commune that is with being conceived abstractly)

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

12 of 32

Unfortunately the Vulgate translation of the Septuagint does not bring out clearly the substantiality of God As classical Latin did not possess a present participle of the verb ldquoto berdquo a word-for-word translation of the Greek was impossible St Jerome translated it thus

Ego sum qui sum22

ldquoEgo sumrdquo corresponds literally to ldquoΕγώ εἰμι rdquo However ldquoὁ ὤνrdquo is rendered as ldquoqui sumrdquo a relative clause This is no careless rendering for ldquoquirdquo is singular in number and masculine in gender while ldquosumrdquo indicates the present time of the verb ldquoto berdquo as does ldquoὤνrdquo However although the nominal character (and nominative case) of ldquoὁ ὤνrdquo is preserved by ldquoquirdquo the adjectival character of the participle has been lost The finite verb ldquosumrdquo also repeats the grammatical attribute of first person something not to be found in the original Greek The reference of ldquoὁ ὤνrdquo to substance is occluded by the insistence on person in ldquoqui sumrdquo What is explicitly adjectival in the Septuagint is only implicitly so in the Vulgate The difficulty of the translation is made even clearer by the subsequent use of ldquoqui estrdquo (ldquoHe who isrdquo)23

rather than ldquoqui sumrdquo to translate ldquoὁ ὤνrdquo When man speaks of God he necessarily uses the third person whereas when a divine Person speaks of Himself He naturally uses the first person The Greek ldquoὁ ὤνrdquo serves elegantly in both roles signifying both the Substance common to each ldquoΕγώ εἰμιrdquo itself signifying divine Subsistence and the common aspect of the divine Persons in their works ad extra It is not difficult to see that one who considers the divine name in the Vulgate may overlook the substantial character of divine Being if he brings to it opinions at variance with the Magisterium

The present participle (ens) of the verb ldquoto berdquo (esse) was coined in a subsequent age to meet philosophical and theological demands Certainly the authority and antiquity of Jeromersquos translation merit the deepest respect However for the purpose of bringing out in this essay the simultaneous verbal adjectival and nominal character of the Greek a more literal translation is preferable

Ego sum ipse ens The relative clause ldquoqui sumrdquo is replaced by the present participle ldquoensrdquo used substantively thereby indicating present (eternal) time and the divine Substance As Latin does not possess a definite article ldquoὁrdquo is rendered with the intensifying pronoun ldquoipserdquo This has a two-fold purpose First the intensifier enables one to identify God in the masculine as does the Greek Second it brings attention to the fact that God subsists precisely as being without limits or determinations Every Christian theology must be an onto-theology to reject onto-theology is to reject the God of Abraham Isaac and Jacob

It should now be clear that revelation posits a divine Substance but if the existential Thomist still refuses this straightforward reading of the divine name there remains the explicit testimony of Scripture The Apostle to the Gentiles refers to the Son of God as ldquothe figure of His substancerdquo24 (ldquofigura substantiae ejusrdquo25) However one wishes to understand ldquofigurardquo there can

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN ltFEFF004b0069007600e1006c00f30020006d0069006e0151007300e9006701710020006e0079006f006d00640061006900200065006c0151006b00e90073007a00ed007401510020006e0079006f006d00740061007400e100730068006f007a0020006c006500670069006e006b00e1006200620020006d0065006700660065006c0065006c0151002000410064006f00620065002000500044004600200064006f006b0075006d0065006e00740075006d006f006b0061007400200065007a0065006b006b0065006c0020006100200062006500e1006c006c00ed007400e10073006f006b006b0061006c0020006b00e90073007a00ed0074006800650074002e0020002000410020006c00e90074007200650068006f007a006f00740074002000500044004600200064006f006b0075006d0065006e00740075006d006f006b00200061007a0020004100630072006f006200610074002000e9007300200061007a002000410064006f00620065002000520065006100640065007200200035002e0030002c0020007600610067007900200061007a002000610074007400f3006c0020006b00e9007301510062006200690020007600650072007a006900f3006b006b0061006c0020006e00790069007400680061007400f3006b0020006d00650067002egt13 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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ltFEFF0049007a006d0061006e0074006f006a00690065007400200161006f00730020006900650073007400610074012b006a0075006d00750073002c0020006c0061006900200076006500690064006f00740075002000410064006f00620065002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b006100730020006900720020012b00700061016100690020007000690065006d01130072006f00740069002000610075006700730074006100730020006b00760061006c0069007401010074006500730020007000690072006d007300690065007300700069006501610061006e006100730020006400720075006b00610069002e00200049007a0076006500690064006f006a006900650074002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b006f002000760061007200200061007400760113007200740020006100720020004100630072006f00620061007400200075006e002000410064006f00620065002000520065006100640065007200200035002e0030002c0020006b0101002000610072012b00200074006f0020006a00610075006e0101006b0101006d002000760065007200730069006a0101006d002egt13 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL ltFEFF0055007300740061007700690065006e0069006100200064006f002000740077006f0072007a0065006e0069006100200064006f006b0075006d0065006e007400f300770020005000440046002000700072007a0065007a006e00610063007a006f006e00790063006800200064006f002000770079006400720075006b00f30077002000770020007700790073006f006b00690065006a0020006a0061006b006f015b00630069002e002000200044006f006b0075006d0065006e0074007900200050004400460020006d006f017c006e00610020006f007400770069006500720061010700200077002000700072006f006700720061006d006900650020004100630072006f00620061007400200069002000410064006f00620065002000520065006100640065007200200035002e0030002000690020006e006f00770073007a0079006d002egt13 PTB 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 RUM ltFEFF005500740069006c0069007a00610163006900200061006300650073007400650020007300650074010300720069002000700065006e007400720075002000610020006300720065006100200064006f00630075006d0065006e00740065002000410064006f006200650020005000440046002000610064006500630076006100740065002000700065006e0074007200750020007400690070010300720069007200650061002000700072006500700072006500730073002000640065002000630061006c006900740061007400650020007300750070006500720069006f006100720103002e002000200044006f00630075006d0065006e00740065006c00650020005000440046002000630072006500610074006500200070006f00740020006600690020006400650073006300680069007300650020006300750020004100630072006f006200610074002c002000410064006f00620065002000520065006100640065007200200035002e00300020015f00690020007600650072007300690075006e0069006c006500200075006c0074006500720069006f006100720065002egt13 RUS 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 SLV ltFEFF005400650020006e006100730074006100760069007400760065002000750070006f0072006100620069007400650020007a00610020007500730074007600610072006a0061006e006a006500200064006f006b0075006d0065006e0074006f0076002000410064006f006200650020005000440046002c0020006b006900200073006f0020006e0061006a007000720069006d00650072006e0065006a016100690020007a00610020006b0061006b006f0076006f00730074006e006f0020007400690073006b0061006e006a00650020007300200070007200690070007200610076006f0020006e00610020007400690073006b002e00200020005500730074007600610072006a0065006e006500200064006f006b0075006d0065006e0074006500200050004400460020006a00650020006d006f0067006f010d00650020006f0064007000720065007400690020007a0020004100630072006f00620061007400200069006e002000410064006f00620065002000520065006100640065007200200035002e003000200069006e0020006e006f00760065006a01610069006d002egt13 SUO 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 SVE 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 TUR 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 UKR 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 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

13 of 32

be no doubt from the Vulgate text that God is a substance A possible objection arises from this translation of the Greek which has ldquoχαρακτὴρ τῆς ὑποστάσεως αὐτοῦrdquo26

The Greek ldquoχαρακτὴρrdquo can be rendered as ldquofigurerdquo ldquoformrdquo ldquostamprdquo or ldquoimpressrdquo each of which carries its own connotations But ldquoτῆς ὑποστάσεως αὐτοῦrdquo suggests the literal translation ldquoof His Hypostasisrdquo which would indicate a personal rather than substantial aspect St Thomas was in fact well aware of the Greek terminology as is demonstrated by his discussion of the term ldquoὑπόστασιςrdquo

ὑπόστασις apud Graecos ex propria significatione nominis habet quod significet quodcumque individuum substantiae sed ex usu loquendi habet quod sumatur pro individuo rationalis naturae ratione suae excellentiae ldquoHypostasisrdquo among the Greeks in the proper signification of the term signifies any individual of a substance but in the common manner of speaking it is taken for the individual of a rational nature by reason of its own excellence27

Therefore even if ldquoτῆς ὑποστάσεως αὐτοῦrdquo is rendered ldquoof His Hypostasisrdquo the very definition of ldquoὑπόστασιςrdquo includes substance St Thomas further confirms this interpretation proving that ldquoὑπόστασιςrdquo spoken elsewhere has the same force

Hoc nomen ldquopersonardquo dicitur ad se non ad alterum quia significat relationem non per modum relationis sed per modum substantiae quae est ὑπόστασις This name ldquopersonrdquo is said in respect to itself not to another because it signifies relation not through the mode of relation but through the mode of substance which is the hypostasis28

Each of these excerpts from the Summa Theologiae answers objections raised against the Angelic Doctorrsquos Trinitarian doctrine This renders impossible the notion that substance has been imported improperly from Aristotelian commentaries into questions concerning God VII The To-Be of Existence

If the existential Thomist is correct that esse means existence only then St Thomas is guilty of some glaring contradictions For St Thomas says that ldquoto-be however is something fixed and at rest in a beingrdquo (ldquoesse autem est aliquid fixum et quietum in enterdquo)29

And yet elsewhere speaking of separate substances he says

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act30

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 ESP ltFEFF005500740069006c0069006300650020006500730074006100200063006f006e0066006900670075007200610063006900f3006e0020007000610072006100200063007200650061007200200064006f00630075006d0065006e0074006f00730020005000440046002000640065002000410064006f0062006500200061006400650063007500610064006f00730020007000610072006100200069006d0070007200650073006900f3006e0020007000720065002d0065006400690074006f007200690061006c00200064006500200061006c00740061002000630061006c0069006400610064002e002000530065002000700075006500640065006e00200061006200720069007200200064006f00630075006d0065006e0074006f00730020005000440046002000630072006500610064006f007300200063006f006e0020004100630072006f006200610074002c002000410064006f00620065002000520065006100640065007200200035002e003000200079002000760065007200730069006f006e0065007300200070006f00730074006500720069006f007200650073002egt13 ETI 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 FRA 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 GRE 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 HEB ltFEFF05D405E905EA05DE05E905D5002005D105D405D205D305E805D505EA002005D005DC05D4002005DB05D305D9002005DC05D905E605D505E8002005DE05E105DE05DB05D9002000410064006F006200650020005000440046002005D405DE05D505EA05D005DE05D905DD002005DC05D405D305E405E105EA002005E705D305DD002D05D305E405D505E1002005D005D905DB05D505EA05D905EA002E002005DE05E105DE05DB05D90020005000440046002005E905E005D505E605E805D5002005E005D905EA05E005D905DD002005DC05E405EA05D905D705D4002005D105D005DE05E605E205D505EA0020004100630072006F006200610074002005D5002D00410064006F00620065002000520065006100640065007200200035002E0030002005D505D205E805E105D005D505EA002005DE05EA05E705D305DE05D505EA002005D905D505EA05E8002E05D005DE05D905DD002005DC002D005000440046002F0058002D0033002C002005E205D905D905E005D5002005D105DE05D305E805D905DA002005DC05DE05E905EA05DE05E9002005E905DC0020004100630072006F006200610074002E002005DE05E105DE05DB05D90020005000440046002005E905E005D505E605E805D5002005E005D905EA05E005D905DD002005DC05E405EA05D905D705D4002005D105D005DE05E605E205D505EA0020004100630072006F006200610074002005D5002D00410064006F00620065002000520065006100640065007200200035002E0030002005D505D205E805E105D005D505EA002005DE05EA05E705D305DE05D505EA002005D905D505EA05E8002Egt13 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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 SUO 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 SVE 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 TUR ltFEFF005900fc006b00730065006b0020006b0061006c006900740065006c0069002000f6006e002000790061007a006401310072006d00610020006200610073006b013100730131006e006100200065006e0020006900790069002000750079006100620069006c006500630065006b002000410064006f006200650020005000440046002000620065006c00670065006c0065007200690020006f006c0075015f007400750072006d0061006b0020006900e70069006e00200062007500200061007900610072006c0061007201310020006b0075006c006c0061006e0131006e002e00200020004f006c0075015f0074007500720075006c0061006e0020005000440046002000620065006c00670065006c0065007200690020004100630072006f006200610074002000760065002000410064006f00620065002000520065006100640065007200200035002e003000200076006500200073006f006e0072006100730131006e00640061006b00690020007300fc007200fc006d006c00650072006c00650020006100e70131006c006100620069006c00690072002egt13 UKR 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documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

14 of 32

If to-be (esse) taken as existence is ldquoa cause flowing into itrdquo then in what sense is it ldquofixed and at restrdquo as well In a word it is impossible St Thomas writes

Esse autem rerum creatarum deductum est ab esse divino secundam quamdam deficientem assimilationem The to-be of created things has been led down from the divine to-be according to a certain deficient assimilation31

By this assimilation God resides in creatures ldquothrough essence presence and powerrdquo (ldquoper essentiam praesentiam et potentiamrdquo)32

If created esse were truly fixed in existence there could be no assimilation to the divine Esse for this would introduce potency into God But this assimilation according to St Thomas implies no composition in God

Operatio Dei potest considerari vel ex parte operantis vel ex parte operati Si ex parte operantis sic in Deo non est nisi una operatio quae est sua essentia non enim agit res per actionem aliquam quae sit media inter Deum et suum velle quae sunt ipsius esse Si vero ex parte operati sic sunt diversae operationes ipsum factum sed per suum intelligere et diversi effectus divinae operationis Hoc autem compositionem in ipso non inducit The operation of God can be considered either from the part of the one working or from the part of the work If [considered] from the part of the one working in this way there is but one operation which is His own Essence for He does not actualize things through some action which is midway between God and His act of willing which are His To-Be But if [considered] from the part of the work in this way there are diverse operations the very thing made but through his act of understanding and diverse effects of the divine operation However this does not yield composition in Him33

This divine operation of creating can be considered into two ways either on the side of God in which case it is His own Essence or on the side of creatures in which case it is the very existence of the creature St Thomas speaks of this ldquoinfluxrdquo of esse this assimilation to the divine Esse in other texts as well

Licet causa prima quae Deus est non intret essentiam rerum creatarum tamen esse quod rebus creatis inest non potest intellegi nisi ut deductum ab esse divino Although the first cause which is God does not enter the essence of created things nevertheless the to-be which is in created things can only be understood as having been led down from the divine To-Be34

Creatura enim non habet esse nisi secundum quod a primo ente descendit unde nec nominatur ens nisi inquantum ens primum imitatur For a creature does not have to-be unless it descend from the first Being whence it is called a being only inasmuch as it imitates the first Being35

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 CHS ltFEFF4f7f75288fd94e9b8bbe5b9a521b5efa7684002000410064006f006200650020005000440046002065876863900275284e8e9ad88d2891cf76845370524d53705237300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c676562535f00521b5efa768400200050004400460020658768633002gt13 CHT ltFEFF4f7f752890194e9b8a2d7f6e5efa7acb7684002000410064006f006200650020005000440046002065874ef69069752865bc9ad854c18cea76845370524d5370523786557406300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c4f86958b555f5df25efa7acb76840020005000440046002065874ef63002gt13 CZE 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 DAN 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 DEU ltFEFF00560065007200770065006e00640065006e0020005300690065002000640069006500730065002000450069006e007300740065006c006c0075006e00670065006e0020007a0075006d002000450072007300740065006c006c0065006e00200076006f006e002000410064006f006200650020005000440046002d0044006f006b0075006d0065006e00740065006e002c00200076006f006e002000640065006e0065006e002000530069006500200068006f006300680077006500720074006900670065002000500072006500700072006500730073002d0044007200750063006b0065002000650072007a0065007500670065006e0020006d00f60063006800740065006e002e002000450072007300740065006c006c007400650020005000440046002d0044006f006b0075006d0065006e007400650020006b00f6006e006e0065006e0020006d006900740020004100630072006f00620061007400200075006e0064002000410064006f00620065002000520065006100640065007200200035002e00300020006f0064006500720020006800f600680065007200200067006500f600660066006e00650074002000770065007200640065006e002egt13 ESP 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 ETI 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 FRA 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 GRE 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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN ltFEFF004b0069007600e1006c00f30020006d0069006e0151007300e9006701710020006e0079006f006d00640061006900200065006c0151006b00e90073007a00ed007401510020006e0079006f006d00740061007400e100730068006f007a0020006c006500670069006e006b00e1006200620020006d0065006700660065006c0065006c0151002000410064006f00620065002000500044004600200064006f006b0075006d0065006e00740075006d006f006b0061007400200065007a0065006b006b0065006c0020006100200062006500e1006c006c00ed007400e10073006f006b006b0061006c0020006b00e90073007a00ed0074006800650074002e0020002000410020006c00e90074007200650068006f007a006f00740074002000500044004600200064006f006b0075006d0065006e00740075006d006f006b00200061007a0020004100630072006f006200610074002000e9007300200061007a002000410064006f00620065002000520065006100640065007200200035002e0030002c0020007600610067007900200061007a002000610074007400f3006c0020006b00e9007301510062006200690020007600650072007a006900f3006b006b0061006c0020006e00790069007400680061007400f3006b0020006d00650067002egt13 ITA ltFEFF005500740069006c0069007a007a006100720065002000710075006500730074006500200069006d0070006f007300740061007a0069006f006e00690020007000650072002000630072006500610072006500200064006f00630075006d0065006e00740069002000410064006f00620065002000500044004600200070006900f900200061006400610074007400690020006100200075006e00610020007000720065007300740061006d0070006100200064006900200061006c007400610020007100750061006c0069007400e0002e0020004900200064006f00630075006d0065006e007400690020005000440046002000630072006500610074006900200070006f00730073006f006e006f0020006500730073006500720065002000610070006500720074006900200063006f006e0020004100630072006f00620061007400200065002000410064006f00620065002000520065006100640065007200200035002e003000200065002000760065007200730069006f006e006900200073007500630063006500730073006900760065002egt13 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM ltFEFF005500740069006c0069007a00610163006900200061006300650073007400650020007300650074010300720069002000700065006e007400720075002000610020006300720065006100200064006f00630075006d0065006e00740065002000410064006f006200650020005000440046002000610064006500630076006100740065002000700065006e0074007200750020007400690070010300720069007200650061002000700072006500700072006500730073002000640065002000630061006c006900740061007400650020007300750070006500720069006f006100720103002e002000200044006f00630075006d0065006e00740065006c00650020005000440046002000630072006500610074006500200070006f00740020006600690020006400650073006300680069007300650020006300750020004100630072006f006200610074002c002000410064006f00620065002000520065006100640065007200200035002e00300020015f00690020007600650072007300690075006e0069006c006500200075006c0074006500720069006f006100720065002egt13 RUS 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 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

15 of 32

Great care is taken by St Thomas to express this operation as one of intimate vertical presence whereby the Creator resides in His creature as its agent cause There is no exemplary cause of existence as there is of form for there is as yet no subject to receive existence The subject itself is constituted by the divine action Most importantly from a theological perspective this divine operation cannot be limited contracted or restrained by any principle outside of God without doing violence to the divine omnipotence It can only be specified by an intention lying in the very bosom of God And even if this operation of creating were considered on the side of creatures it still could not be fixed by potency for existence is ontologically prior to essence

It is precisely as an influx so to speak that esse comes from without St Thomas proves this by analyzing the notion of essence

Quicquid enim non est de intellectu essentiae vel quiditatis hoc est adveniens extra et faciens compositionem cum essentia quia nulla essentia sine his quae sunt partes essentiae intelligi potest Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo possum enim intelligere quid est homo vel phoenix et tamen ignorare an esse habeat in rerum natura Ergo patet quod esse est aliud ab essentia vel quiditate For whatever is not of the understanding of essence or quiddity this is coming from outside and making composition with essence because no essence can be understood without those things which are parts of essence Every essence or quiddity however can be understood without something being understood of its to-be for I am able to understand what a man or phoenix is and still be ignorant whether it has to-be in the nature of things therefore it is clear that to-be is other than essence or quiddity36

In short one can understand what a thing is without recourse to whether it exists or not This ldquoto-be in the nature of thingsrdquo means nothing other than the to-be of existence and the choices of man and phoenix to illustrate the distinction are aptly made for the existence of the one is certain but of the other highly doubtful Because existence is not included in the essence it must come from without That is the creature does not exist through its own operation which derives from its essence but through the divine operation which is Godrsquos Essence Because God and creature are really distinct the divine action is from without

It is just this last assertion that Gilson cannot accept for if existential esse were under any aspect a divine action he could not permit essentia to enter into composition with it for this would destroy either the divine simplicity or omnipotence

The expression hoc adveniens extra here does not signify that the act of existing is added to the essence from outside as is the case of an accident but that it comes from an efficient cause which transcends essence and which is therefore exterior to it This cause is God The esse caused by God in the essence is as intimate to it as anything can be since although it comes from outside it constitutes it from within37

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR ltFEFF004200720075006b00200064006900730073006500200069006e006e007300740069006c006c0069006e00670065006e0065002000740069006c002000e50020006f0070007000720065007400740065002000410064006f006200650020005000440046002d0064006f006b0075006d0065006e00740065007200200073006f006d00200065007200200062006500730074002000650067006e0065007400200066006f00720020006600f80072007400720079006b006b0073007500740073006b00720069006600740020006100760020006800f800790020006b00760061006c0069007400650074002e0020005000440046002d0064006f006b0075006d0065006e00740065006e00650020006b0061006e002000e50070006e00650073002000690020004100630072006f00620061007400200065006c006c00650072002000410064006f00620065002000520065006100640065007200200035002e003000200065006c006c00650072002000730065006e006500720065002egt13 POL 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 TUR 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 UKR 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UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

16 of 32

Despite the contention of St Thomas that the divine action of creating is on the side of God His very Essence Gilson attempts to evade the difficulty by placing God beyond essence thereby making God exterior to esse existentiae The ldquoact of existingrdquo of the creature is no longer the divine action of creating Rather existence is only on the side of the creature emptying the doctrine of participation of any real content Had Gilson spoken in this way of the ldquoact of subsistingrdquo rather than the ldquoact of existingrdquo there would be no cause to object But he cannot distinguish VIII Creation and Motion

A clearer understanding of the to-be of existence (esse existentiae) can be obtained by contrasting it to the act of motion Indeed St Thomas explicitly invites this comparison in a text previously brought forward

Unde si sit aliqua forma subsistens statim est ens et unum nec habet causam formalem sui esse habet tamen causam influentem ei esse non autem causam moventem quae reducat ipsam de potentia praeexistenti in actum Whence if there be some subsisting form immediately it is a being and one and does not have to-be as a formal cause of itself nevertheless it has to-be as a cause flowing into it not however a moving cause which reduces it from pre-existing potency into act38

It would seem that because there is an influx of esse there must also be motion but the Angelic Doctor is careful to distinguish creation from motion lest one think of the former as a class of the latter He says that the created supposit ldquohas to-be as a cause flowing into itrdquo but he wishes to be clear that there is no pre-existing potency to be reduced to act One must consider St Thomasrsquos understanding of motion in order to interpret this statement rightly

The doctrine of Aquinas concerning motion can be gleaned from his treatment of the Physics of Aristotle It is very important to note that for Aristotle and Aquinas the act of the mover and the act of the moved are the same

Ostendit quod idem sit actus moventis et moti Movens enim dicitur inquantum aliquid agit motum autem inquantum patitur sed idem est quod movens agendo causat et quod motum patiendo recipit Et hoc est quod dicit quod movens est activum mobilis idest actum mobilis causat Quare oportet unum actum esse utriusque scilicet moventis et moti idem enim est quod est a movente ut a causa agente et quod est in moto ut in patiente et recipiente He shows that the act of the mover and the moved are the same For [something] is called a mover inasmuch as it actualizes something but moved inasmuch as it is passive But that which the mover causes by acting and that which the moved receives by being passive are the same And this is what he says that the mover is active upon the mobile thing that is it causes the act of the mobile thing For which reason it is necessary that

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 RUM 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UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

17 of 32

there be one act of both that is of the mover and the moved For that which is from the mover as an agent cause and that which is in the moved as patient and recipient are the same39

Now if the act of the moved thing is the same as the act of the mover so much more so the act of existence which is the first act of the created supposit must be the action of the Creator For prior to existence there is nothing but the Creator And this dual aspect of existence is precisely why St Thomas must warn his reader not to conceive creation as a motion One ought then to inquire under what aspect the act-of-being (actus essendi) while remaining a single act belongs to each This can be understood by an analogy with motion

Respondet ad tertium inconveniens destruens hanc illationem qua concludebatur quod si actio et passio sunt unus motus quod actio et passio sunt idem Et dicit quod finaliter dicendum est quod non sequitur quod actio et passio sint idem vel doctio et doctrina sed quod motus cui inest utrumque eorum sit idem Qui quidem motus secundum unam rationem est actio et secundum aliam rationem est passio Alterum enim est secundum rationem esse actum hujus ut in hoc et esse actum hujus ut ab hoc Motus autem dicitur actio secundum quod est actus agentis ut ab hoc dicitur autem passio secundum quod est actus patientis ut in hoc Et sic patet quod licet motus sit idem moventis et moti propter hoc quod abstrahit ab utraque ratione tamen actio et passio differunt propter hoc quod has diversas rationes in sua significatione includunt Ex hoc autem apparet quod cum motus abstrahat a ratione actionis et passionis non continetur in praedicamento actionis neque in praedicamento passionis ut quidam dixerunt He responds to the third difficulty destroying this inference by which it was concluded that if action and passion are one motion then action and passion are the same And he says that it must be finally said that it does not follow that action and passion or teaching and learning are the same but that the motion in both of these is the same Indeed this motion according to one aspect is action and according to another aspect is passion For according to the aspect it differs to be the act of this thing as ldquoin this thingrdquo and to be the act of this thing as ldquofrom this thingrdquo For motion is called an action insofar as it is the act of the agent as ldquofrom this thingrdquo but it is called passion insofar as it is the act of the patient as ldquoin this thingrdquo And thus it is clear that although the motion is the same for mover and moved because of the fact that it abstracts from each aspect nevertheless action and passion differ on account of the fact that they include diverse aspects in their significations And from this it appears that since motion abstracts from the aspect of action or passion it is contained neither in the category of action nor in the category of passion as certain people have said40

The analogy is rather clear The esse existentiae is the act of the created supposit as ldquoin this thingrdquo and the act of the Creator as ldquofrom this thingrdquo But Gilson denies that existence is extrinsic ldquoBetween the Avicennian extrinsicism and the Thomistic intrinsicism of existence no conciliation is possiblerdquo41 Indeed no conciliation is possible between ldquoAvicennian extrinsicismrdquo and Gilsonrsquos ldquoThomistic intrinsicismrdquo if one denies that the action of the Creator and the to-be (esse) of the creature are a single act No conciliation is possible if one believes that existence is

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 RUS 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 SUO 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 SVE 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 TUR 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 UKR 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UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

18 of 32

that-which-is (quod est) rather than that-by-which-it-is (quo est) But if on the other hand existence is quo est then it is also a divine action for the creature cannot bring itself into existence If this were not sufficiently clear St Thomas himself whom M Gilson manifestly contradicts teaches exactly what sort of cause is to be designated ldquoextrinsicrdquo

Communiter autem invenitur aliquid denominari ab aliquo extrinseco vel secundum rationem causae vel secundum rationem mensurae denominatur enim aliquid causatum et mensuratum ab aliquo exteriori Cum autem quatuor sint genera causarum duo ex his sunt partes essentiae scilicet materia et forma unde praedicatio quae posset fieri secundum haec duo pertinet ad praedicamentum substantiae utpote si dicamus quod homo est rationalis et homo est corporeus Causa autem finalis non causat seorsum aliquid ab agente intantum enim finis habet rationem causae inquantum movet agentem Remanet igitur sola causa agens a qua potest denominari aliquid sicut ab exteriori And something is commonly found to be denominated from something extrinsic either according to the aspect of cause or according to the aspect of measure for it is denominated as caused or measured from something exterior But although there are four genera of causes two of these are parts of the essence namely matter and form Hence the predication that could be made according to these two pertains to the category of substance for example if we were to say that man is rational and that man is corporeal Moreover the final cause does not cause anything outside the agent For the final [cause] has the aspect of cause only inasmuch as it moves the agent The agent [cause] remains therefore as the only cause from which something can be denominated as from without42

Of the four genera of causes then only the agent cause can be designated ldquoextrinsicrdquo Now it is precisely in this sense that the to-be of existence (esse existentiae) is also an action of God Therefore although the to-be of existence is the first act of the created supposit it remains nevertheless extrinsic to the creature

But in what manner then do creation and motion differ St Thomas answers that creation is terminated by a relation to the Creator just as motion is terminated by a relation to its mover However motion is a progression between two terms whereas creation has but a single term namely the beginning of being Creation therefore signifies the newness of being together with a relation not a passion whence it follows that creation is not the actualization of a potency That is to say it is not a motion

Creatio potest sumi active et passive Si sumatur active sic designat Dei actionem quae est ejus essentia cum relatione ad creaturam quae non est realis relatio sed secundum rationem tantum Si autem passive accipiatur cum creatio sicut iam supra dictum est proprie loquendo non sit mutatio non potest dici quod sit aliquid in genere passionis sed est in genere relationis Quod sic patet In omni vera mutatione et motu invenitur duplex processus Unus ab uno termino motus in alium sicut ab albedine in nigredinem alius ab agente in patiens sicut a faciente in factum Sed hi processus non similiter se habent in ipso moveri et in termino motus Nam ipso moveri id quod movetur recedit ab uno termino motus et accedit ad alterum quod non est in termino motus ut patet in eo quod

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 DAN 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 DEU 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 ESP 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 ETI 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 FRA 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 GRE ltFEFF03a703c103b703c303b903bc03bf03c003bf03b903ae03c303c403b5002003b103c503c403ad03c2002003c403b903c2002003c103c503b803bc03af03c303b503b903c2002003b303b903b1002003bd03b1002003b403b703bc03b903bf03c503c103b303ae03c303b503c403b5002003ad03b303b303c103b103c603b1002000410064006f006200650020005000440046002003c003bf03c5002003b503af03bd03b103b9002003ba03b103c42019002003b503be03bf03c703ae03bd002003ba03b103c403ac03bb03bb03b703bb03b1002003b303b903b1002003c003c103bf002d03b503ba03c403c503c003c903c403b903ba03ad03c2002003b503c103b303b103c303af03b503c2002003c503c803b703bb03ae03c2002003c003bf03b903cc03c403b703c403b103c2002e0020002003a403b10020005000440046002003ad03b303b303c103b103c603b1002003c003bf03c5002003ad03c703b503c403b5002003b403b703bc03b903bf03c503c103b303ae03c303b503b9002003bc03c003bf03c103bf03cd03bd002003bd03b1002003b103bd03bf03b903c703c403bf03cd03bd002003bc03b5002003c403bf0020004100630072006f006200610074002c002003c403bf002000410064006f00620065002000520065006100640065007200200035002e0030002003ba03b103b9002003bc03b503c403b103b303b503bd03ad03c303c403b503c103b503c2002003b503ba03b403cc03c303b503b903c2002egt13 HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL ltFEFF0055007300740061007700690065006e0069006100200064006f002000740077006f0072007a0065006e0069006100200064006f006b0075006d0065006e007400f300770020005000440046002000700072007a0065007a006e00610063007a006f006e00790063006800200064006f002000770079006400720075006b00f30077002000770020007700790073006f006b00690065006a0020006a0061006b006f015b00630069002e002000200044006f006b0075006d0065006e0074007900200050004400460020006d006f017c006e00610020006f007400770069006500720061010700200077002000700072006f006700720061006d006900650020004100630072006f00620061007400200069002000410064006f00620065002000520065006100640065007200200035002e0030002000690020006e006f00770073007a0079006d002egt13 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR ltFEFF04120438043a043e0440043804410442043e043204430439044204350020044604560020043f043004400430043c043504420440043800200434043b044f0020044104420432043e04400435043d043d044f00200434043e043a0443043c0435043d044204560432002000410064006f006200650020005000440046002c0020044f043a04560020043d04300439043a04400430044904350020043f045604340445043e0434044f0442044c00200434043b044f0020043204380441043e043a043e044f043a04560441043d043e0433043e0020043f0435044004350434043404400443043a043e0432043e0433043e0020043404400443043a0443002e00200020042104420432043e04400435043d045600200434043e043a0443043c0435043d0442043800200050004400460020043c043e0436043d04300020043204560434043a0440043804420438002004430020004100630072006f006200610074002004420430002000410064006f00620065002000520065006100640065007200200035002e0030002004300431043e0020043f04560437043d04560448043e04570020043204350440044104560457002egt13 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

19 of 32

movetur de albedine in nigredinem quia in ipso termino motus iam non accedit in nigredinem sed incipit esse nigrum Similiter dum est in ipso moveri patiens vel factum transmutatur ab agente cum autem est in termino motus non ulterius transmutatur ab agente sed consequitur factum quamdam relationem ad agentem prout habet esse ab ipso et prout est ei simile quoquomodo sicut in termino generationis humanae consequitur natus filiationem Creatio autem sicut dictum est non potest accipi ut moveri quod est ante terminum motus sed accipitur ut in facto esse unde in ipsa creatione non importatur aliquis accessus ad esse nec transmutatio a creante sed solummodo inceptio essendi et relatio ad creatorem a quo esse habet et sic creatio nihil est aliud realiter quam relatio quaedam ad Deum cum novitate essendi Creation can be taken actively or passively If it is taken actively in this way it designates the action of God which is his Essence together with a relation to the creature which is not a real relation but according to intelligibility only If however it is taken passively since creation as was already stated above is not properly speaking a change it cannot be said that it is something in the genus of passion but is in the genus of relation This is shown thus In every true change and movement a twofold process is found one from one term of motion into the other as from whiteness to blackness the other from the agent into the patient as from the maker into the thing made But these processes differ from each other in the act of being moved and in the term of motion For in the very act of being moved that which is moved recedes from one term of motion and accedes to the other [but] is not in the term of motion as is clear in that which is moved from whiteness to blackness For in the very term of motion it no longer accedes to blackness but begins to be black Similarly while it is in the act of being moved the patient or the thing made is transformed by the agent but when it is at the term of its movement it is no longer being changed by the agent Rather the thing made acquires a certain relation to the agent inasmuch as it has its to-be from it and is in some way similar to it just as in the term of human generation the offspring acquires sonship Now creation as was said cannot be taken as an act of being moved which is before the term of motion but is taken as to-be in the thing made Whence there is implied in creation neither some accession toward to-be nor a transformation by the Creator but merely the beginning of being and a relation to the Creator from whom it has to-be And thus creation is really nothing other than a certain relation to God together with the newness of being43

One ought not to think of the influx of esse as either a motion or something in motion for existence is the first ontological moment of creation and there is no prior subject of motion To conceive creation as a motion is to make the nothingness prior to existence into the term of a change It is to yield to imagination which can represent the passage from non-being to being in no other way But if one is to go beyond these representations creation must be apprehended by a purely metaphysical conception The change from non-existence to existence is existence itself

One should therefore consider the influx of esse as the divine action residing in the newly created supposit This residence (residentia) in the supposit of the to-be of existence (esse existentiae) can be distinguished from the inherence (inhaerentia) of the to-be of subsistence

20 of 32

(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR ltFEFF004200720075006b00200064006900730073006500200069006e006e007300740069006c006c0069006e00670065006e0065002000740069006c002000e50020006f0070007000720065007400740065002000410064006f006200650020005000440046002d0064006f006b0075006d0065006e00740065007200200073006f006d00200065007200200062006500730074002000650067006e0065007400200066006f00720020006600f80072007400720079006b006b0073007500740073006b00720069006600740020006100760020006800f800790020006b00760061006c0069007400650074002e0020005000440046002d0064006f006b0075006d0065006e00740065006e00650020006b0061006e002000e50070006e00650073002000690020004100630072006f00620061007400200065006c006c00650072002000410064006f00620065002000520065006100640065007200200035002e003000200065006c006c00650072002000730065006e006500720065002egt13 POL 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 PTB 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 RUM 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 RUS ltFEFF04180441043f043e043b044c04370443043904420435002004340430043d043d044b04350020043d0430044104420440043e0439043a043800200434043b044f00200441043e043704340430043d0438044f00200434043e043a0443043c0435043d0442043e0432002000410064006f006200650020005000440046002c0020043c0430043a04410438043c0430043b044c043d043e0020043f043e04340445043e0434044f04490438044500200434043b044f00200432044b0441043e043a043e043a0430044704350441044204320435043d043d043e0433043e00200434043e043f0435044704300442043d043e0433043e00200432044b0432043e04340430002e002000200421043e043704340430043d043d044b04350020005000440046002d0434043e043a0443043c0435043d0442044b0020043c043e0436043d043e0020043e0442043a0440044b043204300442044c002004410020043f043e043c043e0449044c044e0020004100630072006f00620061007400200438002000410064006f00620065002000520065006100640065007200200035002e00300020043800200431043e043b043504350020043f043e04370434043d043804450020043204350440044104380439002egt13 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

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(esse subsistentiae) While resident act (actus residens) can be either intrinsic or extrinsic inherent act (actus inhaerens) can only be intrinsic For this reason inherent act as such is incommunicable and subsistence implies incommunicability To be philosophically exact by ldquoinherent actrdquo (actus inhaerens) is meant an act conjoint with its formal intelligibility (ratio) but by ldquoresident actrdquo (actus residens) an act disjoint with its formal intelligibility And to foreclose possible misunderstandings it must be specified that in neither case are the act and formal intelligibility separable Rather in resident act intelligibility and act are sustained distinctly whereas in inherent act there is realized the coherence of act and intelligibility A physical analogy though imperfect may yet be helpful Inherent act is like a solid that includes within itself the very limits of its shape whereas resident act is like a motionless fluid that takes its shape from the limits of its container But a caveat is in order For this analogy to hold one must conceive the container itself to have been produced together with the liquid

One will not find such terminology or even such distinctions in the works of St Thomas These have been proposed to make explicit the anterior principles under which the distinction in a single act between ldquofrom this thingrdquo and ldquoin this thingrdquo will have a real foundation To deny the extrinsic residence of act is to make impossible not only creation and motion but even the indwelling of the Blessed Trinity by sanctifying grace In the face of a purely existential interpretation of esse one is simply constrained to undercover these unspoken suppositions IX The To-Be of Subsistence

St Thomas himself obliterates the purely existential interpretation of esse by showing that essence embraces esse in an equally important if yet different manner

Esse enim rei quamvis sit aliud ab ejus essentia non tamen est intelligendum quod sit aliquod superadditum ad modum accidentis sed quasi constituitur per principia essentiae Et ideo hoc nomen ldquoensrdquo quod imponitur ab ipso esse significat idem cum nomine quod imponitur ab ipsa essentia For the to-be of a thing granting that it is other than its essence nevertheless must not be understood to be something superadded in the manner of an accident but as though constituted through the principles of essence And therefore this name ldquobeingrdquo which is imposed from its to-be signifies the same as the name which is imposed from its essence44

The Angelic Doctor indicates very clearly that esse is not superadded in the manner of an accident precisely because the creature has an essence and not as Gilson maintains because the Creator lacks one To quote Thomas the to-be (esse) of a creature is ldquoconstituted through the principles of essencerdquo This is to return to a previous point It is only through essence that a supposit receives to-be and this is because essentia includes within it a capacity to appropriate esse a capacity that is lacking to the quiddities of accidents Thomas subsequently indicates that

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 GRE 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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 RUM 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 SLV 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 UKR 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documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

21 of 32

the name of ldquobeingrdquo (ens) is imposed from both esse and essentia a point generally overlooked by existential Thomists Surely essence possesses in some manner the perfection of being (ens) for as St Thomas says ldquoevery essence is derived from the divine Essencerdquo (ldquoomnis essentia derivatur ab essentia divinardquo)45

The existence and essence of the creature imitate God in diverse but coordinated ways for each derives from a God in which the two are really the same

There are then two aspects under which a supposit possessess to-be the to-be of existence (esse existentiae) and the to-be of subsistence (esse subsistentiae) The first is an ldquoinfluxrdquo of esse from God the second is the esse fixed in the creature by its essence and therefore at rest The Angelic Doctor also expresses this distinction in terms of the ldquoformal causerdquo of esse

Esse creatum non est per aliquid aliud si per dicat causam formalem intrinsecam immo ipso formaliter est creatura si autem dicat causam formalem extra rem vel causam effectivam sic est per divinum esse et non per se Created to-be is not through anything else if ldquothroughrdquo expresses the intrinsic formal cause rather it is by it formally a creature If however it expresses a formal cause outside of the thing or an effective cause in this way it is through the divine to-be and not through itself46

Created substance has to-be extrinsically from the divine Essence but intrinsically through itself with the latter subsistence wholly subordinated to the former existence

The Common Doctor in his Commentary on the Hebdomads of Boethius gives what is perhaps his clearest word on the matter In this passage he elevates essence far beyond the confines imposed by the existential Thomist

Quorum primus est quia ipsum esse non significatur sicut subjectum essendi sicut nec currere significatur sicut subjectum cursus Unde sicut non possumus dicere quod ipsum currere currat ita non possumus dicere quod ipsum esse sit sed id quod est significatur sicut subjectum essendi velut id quod currit significatur sicut subjectum currendi et ideo sicut possumus dicere de eo quod currit sive de currente quod currat in quantum subicitur cursui et participat ipsum ita possumus dicere quod ens sive id quod est sit in quantum participat actum essendi Et hoc est quod dicit quod ldquoipsum esse nondum estrdquo quia non attribuitur sibi esse sicut subjecto essendi sed id ldquoquod est accepta essendi formardquo scilicet suscipiendo ipsum actum essendi ldquoest atque consistitrdquo id est in se ipso subsistit Non enim dicitur ens proprie et per se nisi de substantia cujus est subsistere accidentia enim non dicuntur entia quasi ipsa sint sed in quantum eis substantia est aliquid ut post dicetur Of these things the first is that to-be is not itself signified as a subject of being just as to-run is not itself signified as the subject of running Whence just as we are unable to say that to-run itself runs so we are unable to say that to-be itself is but that-which-is is signified as the subject of to-be just as that-which-runs is signified as the subject of running And therefore just as we are able to say of that which runs or of a running

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 FRA 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 GRE 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 HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI ltFEFF0049007a006d0061006e0074006f006a00690065007400200161006f00730020006900650073007400610074012b006a0075006d00750073002c0020006c0061006900200076006500690064006f00740075002000410064006f00620065002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b006100730020006900720020012b00700061016100690020007000690065006d01130072006f00740069002000610075006700730074006100730020006b00760061006c0069007401010074006500730020007000690072006d007300690065007300700069006501610061006e006100730020006400720075006b00610069002e00200049007a0076006500690064006f006a006900650074002000500044004600200064006f006b0075006d0065006e007400750073002c0020006b006f002000760061007200200061007400760113007200740020006100720020004100630072006f00620061007400200075006e002000410064006f00620065002000520065006100640065007200200035002e0030002c0020006b0101002000610072012b00200074006f0020006a00610075006e0101006b0101006d002000760065007200730069006a0101006d002egt13 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF documents can be opened with Acrobat and Adobe Reader 50 and later)13 gtgt13 Namespace [13 (Adobe)13 (Common)13 (10)13 ]13 OtherNamespaces [13 ltlt13 AsReaderSpreads false13 CropImagesToFrames true13 ErrorControl WarnAndContinue13 FlattenerIgnoreSpreadOverrides false13 IncludeGuidesGrids false13 IncludeNonPrinting false13 IncludeSlug false13 Namespace [13 (Adobe)13 (InDesign)13 (40)13 ]13 OmitPlacedBitmaps false13 OmitPlacedEPS false13 OmitPlacedPDF false13 SimulateOverprint Legacy13 gtgt13 ltlt13 AddBleedMarks false13 AddColorBars false13 AddCropMarks false13 AddPageInfo false13 AddRegMarks false13 ConvertColors ConvertToCMYK13 DestinationProfileName ()13 DestinationProfileSelector DocumentCMYK13 Downsample16BitImages true13 FlattenerPreset ltlt13 PresetSelector MediumResolution13 gtgt13 FormElements false13 GenerateStructure false13 IncludeBookmarks false13 IncludeHyperlinks false13 IncludeInteractive false13 IncludeLayers false13 IncludeProfiles false13 MultimediaHandling UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

22 of 32

thing that it runs inasmuch as it is subject to running and participates it so we are able to say that a being or that-which-is is inasmuch as it participates the act-of-being And this is what he says that ldquoto-be itself as yet is notrdquo because to-be is not attributed to it as to the subject of being but ldquothat which is with the form of being having been receivedrdquo namely by taking up the very act-of-being ldquois and stands togetherrdquo that is subsists in itself For being is not said properly and through itself except of substance to which it belongs to subsist for accidents are not called beings as if they themselves are but inasmuch as by them a substance is something as will be explained later47

This passage of St Thomas evidences a real concern with the role of being (ens) in created substance Most notable is the clarification and change of emphasis in Boethiusrsquos phrase ldquoforma essendi acceptardquo St Thomas further specifies this with ldquoscilicet actum essendi suscipiendordquo The two emendations to the text of Boethius are obvious First St Thomas clarifies ldquoformardquo by identifying it with ldquoactusrdquo The existential Thomist will not be at all surprised by this for St Thomas understands esse to be the act of all acts and in this sense more formal than any other form So whether or not Boethius himself considered it as such ldquoforma essendirdquo is not to be understood here as substance but as ldquoactus essendirdquo that is esse The second change is more subtle but equally critical to the interpretation of St Thomasrsquos metaphysics of esse he changes the ablative absolute to the gerund plus accusative construction of medieval Latin Moreover he replaces the verb ldquoaccipererdquo (ldquoto take tordquo) with ldquosuscipererdquo (ldquoto take uprdquo) The first change emphasizes the important role that substance plays in its own subsistence Whereas the perfect passive participle ldquoacceptardquo frames the matter from the point of view of esse the active voice reverse this and assigns to ldquoquod estrdquo an active appropriation of esse The second change also tends toward this end The verb ldquoaccipererdquo employed by Boethius signifies a horizontal relationship between esse and ldquoquod estrdquo but ldquosuscipererdquo indicates a vertical relationship with ldquoquod estrdquo in this case standing above esse The typical manner of translating both verbs as ldquoto receiverdquo obliterates the distinction and raises a valid question as to why St Thomas would go out of his way to change the verb if no change in meaning or perspective were intended

Any doubts as to the intended meaning and the significance of his clarification will be resolved if one follows his thought into the subsequent lines There he makes a pointed distinction between substance and accident one that develops naturally from the foregoing interpretation He says in effect that accidents do not have the wherewithal to subsist whereas this is the distinctive character of quod est or substance Accidents are not to be accounted beings (entia) precisely because they do not subsist Instead they inhere in substance thereby determining substance to be something (esse aliquid) but not simply to be (esse) In view of these further comments it cannot be doubted that by ldquoactum essendi suscipiendordquo St Thomas means the appropriation of esse in subsistence There must be within that-which-is (quod est) the aspect of being (ratio entis) whereby to-be (esse) is appropriated Otherwise accidents would have the same capacity to receive esse as substance One is fully justified then in speaking of two distinct ontological moments The name of being (nomen entis) is imposed from esse subsistentiae no less than from esse existentiae

23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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23 of 32

X Real Distinction and Real Composition

St Thomas speaks of a real distinction (distinctio realis) or at other times a real composition (compositio realis) of essence (essentia) and to-be (esse) This distinction has come down from the scholastics as the distinction between essence (essentia) and existence (existentia) Gilson is no advocate of the latter terminology

Centuries have passed judgment on the Thomistic distinction between essence and existence and never has a doctrine been so bitterly discussed and so little understood The very title under which this controversy has become notorious explains why To speak of the distinction between essence and existence is to express oneself as if existence were itself an essenceminusthe essence of the act-of-being This is to treat an act as though it were a thing48

Once again Gilson exhibits a Bergsonian concern with ldquoessentialismrdquo an unwillingness to express or further determine what is meant by esse One need not dwell on this any longer except to note that he prefers to conceive the real distinction as one between esse and essentia rejecting the precision given by subsequent commentators

The problem then of the relation of the essence to its act-of-being (esse) arises inexorably about every being whose essence is not to exist Such also is the so-called distinction between essence and existence which it would be better to call the distinction between essence (essentia) and the act-of-being (esse)49

At face value this would appear to be a reasonable approach It has the merit of preserving the language of St Thomas without emendation and consequently the apparent merit of preserving the thought of St Thomas It would in fact be the proper response if esse meant but a single thing It has however been repeatedly shown in this essay that esse can be either existere or subsistere One should expect then that the scholastic upholders of Thomism made this specification to clarify not to corrupt the doctrine for there have been many who having examined the merits of the Common Doctorrsquos argument and rejected them declared that there cannot in a meaningful sense be a real distinction between esse and essentia They in fact argued strenuously against it

When Gilson and the existential Thomists speak of the real distinction of esse and essentia

they adopt the terminology of St Thomas but empty it of its meaning They are in fact capitulating to the critics of the real distinction by redefining what it means for one thing to be ldquoother thanrdquo another

Existence is not distinct from essence as one being from another being yet in any given being that whereby a being both is and actually subsists is really ldquoother thanrdquo that whereby it is definable as such a being in the order of substantiality50

24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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24 of 32

M Gilson errs Properly speaking the term of the relation of otherness or alterity (alteritas) is the subject (subjectum) or supposit (suppositum) not being (ens) For this reason there can be and there is known by Faith to be a real distinction between the Persons of the Blessed Trinity Positing a real distinction between essence and existence is an empty formality unless one can indicate the reason for this alterity The distinction of act and potency of itself cannot account for the real distinction for these are divisions of being (ens) but neither as such indicates a subject of being God has no potency by which the divine Persons can be really distinct and prime matter is really distinct from substantial form not because matter is a potency but because it is a subject in potency And there is again a confusion of existence and subsistence

Gilsonrsquos contention that esse taken as existence is wholly intrinsic to a being has already been exploded in a previous discussion One is therefore in no way constrained to accept his dilution of the real distinction The to-be of existence (esse existentiae) is extrinsic because the Essence which operates is the very Creator But the created essence is in the creature There is therefore a real distinction of essence and existence in creatures because the former is intrinsic whereas the latter is extrinsic

Another difficulty arises Where should the union or composition of essence and existence be located It cannot lie in the Creator without introducing potency into the divine act and composition into the divine simplicity Nor can it lie in the creature without subsuming the sustaining presence of the Creator thereby destroying the creaturersquos dependence upon God But if it lies in neither then it is nothing at all Clearly composition cannot obtain between an intrinsic and an extrinsic principle so long as the latter remains extrinsic

Only by distinguishing ontological moments in the creature can one resolve the difficulty Consider specifically the case of a separate substance that is to say an angel (The order expressed here cannot be transferred indiscriminately to material beings because the latter are formed in matter as a pre-existing subject) First the angel is established in existence by esse existentiae This participated esse limited only by divine intention is an extrinsic principle of divine creative presence which constitutes the supposit and conveys the essence by its action The essence (essentia) is received intrinsically and inherently as a single act under the double aspect of form (forma) and being (ens) Unlike prime matter and substantial form in material natures this implies no composition in essence itself There are not two really distinct principles in angelic essence but a distinction in aspect (ratione) alone

The essence is exercised under these two aspects yielding a complex subsistence Under the aspect of being (sub ratione entis) it appropriates the extrinsic to-be of existence (esse existentiae) as an intrinsic to-be of subsistence (esse subsistentiae) It now has to-be per se (ie through its essence) and in se (ie inherently) The essence under aspect of form (sub ratione formae) makes with the intrinsic esse subsistentiae a single composite The esse subsistentiae is therefore identical in act to the esse existentiae but proportioned to the intrinsic potency of the essence The principles out of which (principia ex quibus) the creature is composed are the

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 FRA 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 GRE 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 HEB ltFEFF05D405E905EA05DE05E905D5002005D105D405D205D305E805D505EA002005D005DC05D4002005DB05D305D9002005DC05D905E605D505E8002005DE05E105DE05DB05D9002000410064006F006200650020005000440046002005D405DE05D505EA05D005DE05D905DD002005DC05D405D305E405E105EA002005E705D305DD002D05D305E405D505E1002005D005D905DB05D505EA05D905EA002E002005DE05E105DE05DB05D90020005000440046002005E905E005D505E605E805D5002005E005D905EA05E005D905DD002005DC05E405EA05D905D705D4002005D105D005DE05E605E205D505EA0020004100630072006F006200610074002005D5002D00410064006F00620065002000520065006100640065007200200035002E0030002005D505D205E805E105D005D505EA002005DE05EA05E705D305DE05D505EA002005D905D505EA05E8002E05D005DE05D905DD002005DC002D005000440046002F0058002D0033002C002005E205D905D905E005D5002005D105DE05D305E805D905DA002005DC05DE05E905EA05DE05E9002005E905DC0020004100630072006F006200610074002E002005DE05E105DE05DB05D90020005000440046002005E905E005D505E605E805D5002005E005D905EA05E005D905DD002005DC05E405EA05D905D705D4002005D105D005DE05E605E205D505EA0020004100630072006F006200610074002005D5002D00410064006F00620065002000520065006100640065007200200035002E0030002005D505D205E805E105D005D505EA002005DE05EA05E705D305DE05D505EA002005D905D505EA05E8002Egt13 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA ltFEFF005500740069006c0069007a007a006100720065002000710075006500730074006500200069006d0070006f007300740061007a0069006f006e00690020007000650072002000630072006500610072006500200064006f00630075006d0065006e00740069002000410064006f00620065002000500044004600200070006900f900200061006400610074007400690020006100200075006e00610020007000720065007300740061006d0070006100200064006900200061006c007400610020007100750061006c0069007400e0002e0020004900200064006f00630075006d0065006e007400690020005000440046002000630072006500610074006900200070006f00730073006f006e006f0020006500730073006500720065002000610070006500720074006900200063006f006e0020004100630072006f00620061007400200065002000410064006f00620065002000520065006100640065007200200035002e003000200065002000760065007200730069006f006e006900200073007500630063006500730073006900760065002egt13 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS ltFEFF04180441043f043e043b044c04370443043904420435002004340430043d043d044b04350020043d0430044104420440043e0439043a043800200434043b044f00200441043e043704340430043d0438044f00200434043e043a0443043c0435043d0442043e0432002000410064006f006200650020005000440046002c0020043c0430043a04410438043c0430043b044c043d043e0020043f043e04340445043e0434044f04490438044500200434043b044f00200432044b0441043e043a043e043a0430044704350441044204320435043d043d043e0433043e00200434043e043f0435044704300442043d043e0433043e00200432044b0432043e04340430002e002000200421043e043704340430043d043d044b04350020005000440046002d0434043e043a0443043c0435043d0442044b0020043c043e0436043d043e0020043e0442043a0440044b043204300442044c002004410020043f043e043c043e0449044c044e0020004100630072006f00620061007400200438002000410064006f00620065002000520065006100640065007200200035002e00300020043800200431043e043b043504350020043f043e04370434043d043804450020043204350440044104380439002egt13 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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 ENU (Use these settings to create Adobe PDF documents best suited for high-quality prepress printing Created PDF 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UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

25 of 32

extrinsic to-be of existence (esse existentiae) and the intrinsic essence (essentia) whereas the composite (compositum) itself is the to-be of subsistence (esse subsistentiae) determined by essence (essentia) The latter are intrinsic and so the composite can definitely be located in the creature There is a real composition of these components because they are not identical but proportional Contra Gilson it is indeed more exact to speak of a real distinction between essence and existence for the real distinction is between essentia and esse existentiae not between essentia and esse subsistentiae

Although he cannot account for the real distinction Gilson understands the necessity of

locating the composite of esse and essentia in the creature

The act-of-being (esse) is there distinct from all the rest because it belongs to a different order than the rest being that without which the rest would not be That is why his distinction between essence and existence ought never to be thought of apart from that other thesis which provides it with a basis rather than completes it the intimate union of essence and existence in the concrete existing thing Such is the meaning of his criticism of Avicenna on this point Esse (to be) does not come from essentia but essentia comes from esse We do not say of any object that it is because it is a being but we say or should so conceive it that it is a being because it is51

Gilson not only falls short again in his account of the real distinction but he also inverts the relative order of real distinction and real composition In truth the union of esse and essentia is posterior to the real distinction between them This union completes the composition it is not the basis of it Gilson himself indicates the inferential source of his odd reversal Since he understands esse to be existence alone we can render his final statement ldquoWe do not say of any object that it exists because it is a being (ens) but we say or should so conceive it that it is a being (ens) because it existsrdquo This is absolutely true but the converse is no less true for subsistence ldquoWe do not say of any object that it is a being (ens) because it subsists but we say or should so conceive it that it subsists because it is a being (ens)rdquo In other words the quiddity must include the aspect of being (ratio entis) in order to appropriate esse Because subsistence is ontologically subsequent to the reception of essence the real composition must be subsequent to the real distinction

One need not be content to explain the matter in accordance with reason alone The authority of St Thomas can also be brought to bear upon the question The very manner in which St Thomas speaks about composition indicates that the real distinction does not arise within composition but that the composition is out of really distinct principles

In substantiis autem compositis ex materia et forma est duplex compositio actus et potentiae prima quidem ipsius substantiae quae componitur ex materia et forma secunda vero ex ipsa substantia jam composita et esse quae etiam potest dici ex quod est et esse vel ex quod est et quo est

26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 DAN 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 DEU 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 ESP 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 ETI 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 FRA 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 GRE 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 HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR ltFEFF004200720075006b00200064006900730073006500200069006e006e007300740069006c006c0069006e00670065006e0065002000740069006c002000e50020006f0070007000720065007400740065002000410064006f006200650020005000440046002d0064006f006b0075006d0065006e00740065007200200073006f006d00200065007200200062006500730074002000650067006e0065007400200066006f00720020006600f80072007400720079006b006b0073007500740073006b00720069006600740020006100760020006800f800790020006b00760061006c0069007400650074002e0020005000440046002d0064006f006b0075006d0065006e00740065006e00650020006b0061006e002000e50070006e00650073002000690020004100630072006f00620061007400200065006c006c00650072002000410064006f00620065002000520065006100640065007200200035002e003000200065006c006c00650072002000730065006e006500720065002egt13 POL 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 PTB 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 RUM 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 RUS ltFEFF04180441043f043e043b044c04370443043904420435002004340430043d043d044b04350020043d0430044104420440043e0439043a043800200434043b044f00200441043e043704340430043d0438044f00200434043e043a0443043c0435043d0442043e0432002000410064006f006200650020005000440046002c0020043c0430043a04410438043c0430043b044c043d043e0020043f043e04340445043e0434044f04490438044500200434043b044f00200432044b0441043e043a043e043a0430044704350441044204320435043d043d043e0433043e00200434043e043f0435044704300442043d043e0433043e00200432044b0432043e04340430002e002000200421043e043704340430043d043d044b04350020005000440046002d0434043e043a0443043c0435043d0442044b0020043c043e0436043d043e0020043e0442043a0440044b043204300442044c002004410020043f043e043c043e0449044c044e0020004100630072006f00620061007400200438002000410064006f00620065002000520065006100640065007200200035002e00300020043800200431043e043b043504350020043f043e04370434043d043804450020043204350440044104380439002egt13 SKY 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 SLV 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 UKR 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26 of 32

In substances composed out of matter and form however there is a twofold composition of act and potency the first indeed of the substance itself which is composed out of matter and form but the second out of the substance itself already composed and to-be which [composition] can also be called out of that-which-is and to-be or out of that-which-is and that-whereby-it-is52

The repeated use of the preposition ldquoexrdquo (ldquoout ofrdquo) to indicate both the composition of matter and form and the composition of esse and substantia makes clear their prior distinction standing in readiness for composition St Thomas is speaking of the principles to be composed (principia componenda) not the components (componentia) M Gilson for his part has not expounded a theory of composition at all but of intrinsic differentiation whereby created being resolves itself into two components In this he is closer to Martin Heidegger than to St Thomas

The distinction between esse existentiae and esse subsistentiae also fulfills the demand of St Thomas that the composition of esse and essentia should not produce a ldquothird thingrdquo (tertia res) If the composite is not a third thing then it must be an intelligibility uniting both St Thomas expresses this possibility in the following way

Aliquando ex his quae simul junguntur relinquitur aliqua res tertia sicuti ex anima et corpore constituitur humanitas quae est homo unde homo componitur ex anima et corpore Aliquando autem ex his quae simul junguntur non resultat res tertia sed resultat quaedam ratio composita sicut ratio hominis albi resolvitur in rationem hominis et in rationem albi et in talibus aliquid componitur ex seipso et alio sicut album componitur ex eo quod est album et ex albedine Sometimes out of these things which are joined together some third thing is left behind just as humanity is constituted out of soul and body which thing is a man Whence a man is composed out of soul and body But sometimes out of these things which are joined together there does not result a third thing but there results a certain composite intelligibility just as the intelligibility of a white man is resolved into the intelligibility of man and white and in such things something is composed out of its very self and another just as the white thing is composed out of that which is white and out of whiteness53

The distinction between existence and subsistence avoids the production of a third thing while allowing the composite to be distinguished from the principles to be composed When composition out of esse existentiae and essentia takes place the result is esse subsistentiae duly informed by essentia But esse subsistentiae is identical in act with esse existentiae and the intrinsic essence as determining and not determined is clearly unchanged by the composition The composition of esse and essentia is simply esse now inhering in the creature rather than residing in it from without The composite is indeed a being (ens) but denominated from both esse existentiae and esse subsistentiae Esse retains its priority over essentia in creatures precisely as esse existentiae for the reception of essence requires a prior to-be of existence whereby the supposit in its singularity has been actualized Essence has priority over esse taken as esse subsistentiae for it is only through the essence that esse inheres in the supposit Finally

27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 CHS ltFEFF4f7f75288fd94e9b8bbe5b9a521b5efa7684002000410064006f006200650020005000440046002065876863900275284e8e9ad88d2891cf76845370524d53705237300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c676562535f00521b5efa768400200050004400460020658768633002gt13 CHT ltFEFF4f7f752890194e9b8a2d7f6e5efa7acb7684002000410064006f006200650020005000440046002065874ef69069752865bc9ad854c18cea76845370524d5370523786557406300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c4f86958b555f5df25efa7acb76840020005000440046002065874ef63002gt13 CZE 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 DAN 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 DEU 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 ESP ltFEFF005500740069006c0069006300650020006500730074006100200063006f006e0066006900670075007200610063006900f3006e0020007000610072006100200063007200650061007200200064006f00630075006d0065006e0074006f00730020005000440046002000640065002000410064006f0062006500200061006400650063007500610064006f00730020007000610072006100200069006d0070007200650073006900f3006e0020007000720065002d0065006400690074006f007200690061006c00200064006500200061006c00740061002000630061006c0069006400610064002e002000530065002000700075006500640065006e00200061006200720069007200200064006f00630075006d0065006e0074006f00730020005000440046002000630072006500610064006f007300200063006f006e0020004100630072006f006200610074002c002000410064006f00620065002000520065006100640065007200200035002e003000200079002000760065007200730069006f006e0065007300200070006f00730074006500720069006f007200650073002egt13 ETI 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 FRA 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 GRE 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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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27 of 32

esse existentiae has priority over esse subsistentiae in a double manner formally because it is prior to essentia which in turn is prior to subsistentia and materially because subsistence demands esse existentiae as a previously residing act to be appropriated

The Platonic stability of οὐσία is also retained by this distinction Subsistence for Plato implied an identity or self-sameness opposed to change This identity in Thomistic metaphysics is not abolished but translated into the material identity of esse existentiae and esse subsistentiae The fluidity of existence has been frozen as it were in subsistence yielding no mere logical identity but a real one XI Existence and Subsistence in God

Does essence necessarily exclude actuality This is impossible for pure potency would be potency to every act-of-being just as the pure potency of prime matter is potency to the substantial form of every corporeal substance The act-of-being of the creature is proportioned to its essence which means that created essence is potency only to its own act-of-being There is always some active aspect of essence that appropriates its own esse and no other When essence is purified of all potency such an aspect must remain It is in such a way that one must represent the divine Essence

Before concluding to the appropriateness of the distinction between esse existentiae and esse

subsistentiae one must consider carefully its implications for Deity When speaking of God one cannot use the term ldquoexistencerdquo in its original sense of standing outside (ex-sistere) of causes for God is uncaused Just as the divine Substance transcends the categorical substances of Aristotle as a prime analogate transcending secondary analogates so the Existence of God transcends the existence of creatures For removing the aspect of receiving esse from another (ab alio) one is still left with an Esse residing in the divine Supposit an Esse understood by this residence to be common to all three divine Persons and this can be called Esse Existentiae Clearly the Esse Existentiae of God is not a participated esse because it is not esse received into the potency of a subject

The divine Essence Ipse Ens does not enter into composition with Esse Existentiae but it does serve to appropriate it personally Esse Existentiae is eternally appropriated by the Father Son and Holy Spirit according to their order of origin and consequently it is really identical with the Esse Subsistentiae of each divine Person But significantly these identities derive from the very action of appropriating for which reason an identification of divine Persons is impossible Personal identities hold only between resident and inherent act Because the inherent act of a subsisting Person cannot be appropriated one may reject as invalid any syllogism that uses the real identity of Persons with the divine Esse to infer a real identity of Person with Person Thus the distinction between Esse Existentiae and Esse Subsistentiae in creatures when translated into the preeminence of the Divinity reduces to that between essential Existentia and personal Subsistentia that is between divine Essence and divine Person The unique Substance

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 CHS ltFEFF4f7f75288fd94e9b8bbe5b9a521b5efa7684002000410064006f006200650020005000440046002065876863900275284e8e9ad88d2891cf76845370524d53705237300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c676562535f00521b5efa768400200050004400460020658768633002gt13 CHT ltFEFF4f7f752890194e9b8a2d7f6e5efa7acb7684002000410064006f006200650020005000440046002065874ef69069752865bc9ad854c18cea76845370524d5370523786557406300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c4f86958b555f5df25efa7acb76840020005000440046002065874ef63002gt13 CZE 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 DAN ltFEFF004200720075006700200069006e0064007300740069006c006c0069006e006700650072006e0065002000740069006c0020006100740020006f007000720065007400740065002000410064006f006200650020005000440046002d0064006f006b0075006d0065006e007400650072002c0020006400650072002000620065006400730074002000650067006e006500720020007300690067002000740069006c002000700072006500700072006500730073002d007500640073006b007200690076006e0069006e00670020006100660020006800f8006a0020006b00760061006c0069007400650074002e0020004400650020006f007000720065007400740065006400650020005000440046002d0064006f006b0075006d0065006e0074006500720020006b0061006e002000e50062006e00650073002000690020004100630072006f00620061007400200065006c006c006500720020004100630072006f006200610074002000520065006100640065007200200035002e00300020006f00670020006e0079006500720065002egt13 DEU 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 ESP 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 ETI 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 FRA ltFEFF005500740069006c006900730065007a00200063006500730020006f007000740069006f006e00730020006100660069006e00200064006500200063007200e900650072002000640065007300200064006f00630075006d0065006e00740073002000410064006f00620065002000500044004600200070006f0075007200200075006e00650020007100750061006c0069007400e90020006400270069006d007000720065007300730069006f006e00200070007200e9007000720065007300730065002e0020004c0065007300200064006f00630075006d0065006e00740073002000500044004600200063007200e900e90073002000700065007500760065006e0074002000ea0074007200650020006f007500760065007200740073002000640061006e00730020004100630072006f006200610074002c002000610069006e00730069002000710075002700410064006f00620065002000520065006100640065007200200035002e0030002000650074002000760065007200730069006f006e007300200075006c007400e90072006900650075007200650073002egt13 GRE 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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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UseObjectSettings13 Namespace [13 (Adobe)13 (CreativeSuite)13 (20)13 ]13 PDFXOutputIntentProfileSelector DocumentCMYK13 PreserveEditing true13 UntaggedCMYKHandling LeaveUntagged13 UntaggedRGBHandling UseDocumentProfile13 UseDocumentBleed false13 gtgt13 ]13gtgt setdistillerparams13ltlt13 HWResolution [2400 2400]13 PageSize [612000 792000]13gtgt setpagedevice13

28 of 32

of God is not compromised or multiplied by the threefold Subsistence because the Father Son and Holy Spirit each subsist through an Essence numerically one and this essence namely Ipse Ens is really identical with the Esse thus eternally appropriated Conversely although Essentia is the same as Esse Existentiae in God its threefold exercise in Subsistence is not subsumed and therefore does not abolish the real distinction of divine Persons

Subsistence has been treated by some modern scholastics as a substantial mode Although

residence and inherence resemble modes of esse they do not signify distinct aspects (rationes) but rather the union of aspect (ratio) and act (actus) But even conceived thus purely modal subsistence is incomplete for this still abstracts from the action of appropriating Nor can a modal subsistence have a primary analogate in God for the divine Persons are most definitely not modes of the divine Essence One would therefore be predicating ldquosubsistentrdquo equivocally rather than analogously of God and creatures The outcome would be to strip the doctrine of the Holy Trinity a central article of the Catholic Faith of any definite meaning Subsistence is a pure perfection much like being truth goodness and wisdom It can be predicated of God by eliminating everything in the subsistence of creatures that implies imperfection One must eliminate from angels the concomitant formal proportion between potency and the to-be of subsistence (esse subsistentiae) The divine Essence (Ipse Ens) does not enter into composition with Esse but appropriates it as an intrinsic act inhering in the Supposit The modal definition of subsistence far from impeding the existential Thomists paved the way for a purely existential esse by evacuating subsistence of its ontological character XII Subsistence and ldquoSubsistit inrdquo

Having distinguished carefully between existence and subsistence one might ask how this distinction would be reflected in current ecclesial controversies concerning the definition of the Church Prior to the Second Vatican Council the Magisterium had always taught that the Catholic Church ldquoisrdquo the Church of Christ It was decided during the Council to express the notion that there are ldquomany elements of sanctification and truthrdquo lying outside the visible structure of the Church The Council itself declared

Haec Ecclesia in hoc mundo ut societas constituta et ordinata subsistit in Ecclesia catholica a successore Petri et Episcopis in ejus communione gubernata licet extra ejus compaginem elementa plura sanctificationis et veritatis inveniantur quae ut dona Ecclesiae Christi propria ad unitatem catholicam impellunt This Church constituted and organized in the world as a society subsists in the Catholic Church which is governed by the successor of Peter and by the Bishops in communion with him although many elements of sanctification and of truth are found outside of its visible structure These elements as gifts belonging to the Church of Christ are forces impelling toward catholic unity54

29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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ltFEFF4f7f75288fd94e9b8bbe5b9a521b5efa7684002000410064006f006200650020005000440046002065876863900275284e8e9ad88d2891cf76845370524d53705237300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c676562535f00521b5efa768400200050004400460020658768633002gt13 CHT ltFEFF4f7f752890194e9b8a2d7f6e5efa7acb7684002000410064006f006200650020005000440046002065874ef69069752865bc9ad854c18cea76845370524d5370523786557406300260a853ef4ee54f7f75280020004100630072006f0062006100740020548c002000410064006f00620065002000520065006100640065007200200035002e003000204ee553ca66f49ad87248672c4f86958b555f5df25efa7acb76840020005000440046002065874ef63002gt13 CZE 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 DAN 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 DEU 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 ESP ltFEFF005500740069006c0069006300650020006500730074006100200063006f006e0066006900670075007200610063006900f3006e0020007000610072006100200063007200650061007200200064006f00630075006d0065006e0074006f00730020005000440046002000640065002000410064006f0062006500200061006400650063007500610064006f00730020007000610072006100200069006d0070007200650073006900f3006e0020007000720065002d0065006400690074006f007200690061006c00200064006500200061006c00740061002000630061006c0069006400610064002e002000530065002000700075006500640065006e00200061006200720069007200200064006f00630075006d0065006e0074006f00730020005000440046002000630072006500610064006f007300200063006f006e0020004100630072006f006200610074002c002000410064006f00620065002000520065006100640065007200200035002e003000200079002000760065007200730069006f006e0065007300200070006f00730074006500720069006f007200650073002egt13 ETI 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 FRA 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 GRE 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 HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS ltFEFF04180441043f043e043b044c04370443043904420435002004340430043d043d044b04350020043d0430044104420440043e0439043a043800200434043b044f00200441043e043704340430043d0438044f00200434043e043a0443043c0435043d0442043e0432002000410064006f006200650020005000440046002c0020043c0430043a04410438043c0430043b044c043d043e0020043f043e04340445043e0434044f04490438044500200434043b044f00200432044b0441043e043a043e043a0430044704350441044204320435043d043d043e0433043e00200434043e043f0435044704300442043d043e0433043e00200432044b0432043e04340430002e002000200421043e043704340430043d043d044b04350020005000440046002d0434043e043a0443043c0435043d0442044b0020043c043e0436043d043e0020043e0442043a0440044b043204300442044c002004410020043f043e043c043e0449044c044e0020004100630072006f00620061007400200438002000410064006f00620065002000520065006100640065007200200035002e00300020043800200431043e043b043504350020043f043e04370434043d043804450020043204350440044104380439002egt13 SKY 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29 of 32

The most controversial part of the document has been the notion that the Church of Christ subsists in (subsistit in) the Catholic Church Naturally theologians debate the nature of the relationship between ldquoisrdquo (est) and ldquosubsists inrdquo (subsistit in) Some falsely suggest that the new definition voids the former But the preceding investigations into the meaning of existence and subsistence suggest that the ldquoChurch of Christrdquo ought to be understood as the existence of the Church whereas the ldquoCatholic Churchrdquo indicates the subject appropriating the to-be of this existence In that sense an identity in act would hold between the Church of Christ and the Catholic Church the est follows directly from subsistit in The Catholic Church in such an understanding would be the termination and perfection of the Church of Christ Such an interpretation also appears to be supported by the answer of then Cardinal Ratzinger in reply to objections lodged against the encyclical Dominus Jesus

The concept expressed by ldquoisrdquo (to be) is far broader than that expressed by ldquoto subsistrdquo ldquoTo subsistrdquo is a very precise way of being that is to be as a subject which exists in itself Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church but within the latter it acquires in an incomparable way the character of a true and proper subject55

To be true to the thinking of the Common Doctor one must say that this subsistence in the Catholic Church means that she alone is constituted in such a way as to assume this actuality

The Magisterium needs to fully clarify the manner in which these ldquoelements of sanctification and truthrdquo presumably sacraments and dogmatic teachings continue to exist among the separated brethren There are several ways in which this is possible These can be existential participations in the sanctity and truth of the Catholic Church or motive presences of the Catholic Church in these communities or existences independent of the proper subject of the Church of Christ Because these elements impel toward Catholic unity it would seem that the third possibility if not positively excluded has at the very least not been addressed The third seems inadequate especially in the case of the sacraments which contain the grace that is conferred An inherent grace of this sort would seem to belong to the proper subject of the Church of Christ Either the first or second possibility or some combination of the two would then be demanded Again this is simply a matter that the Magisterium must clarify A more exact specification of this ldquobroader entityrdquo of which the current Pontiff Pope Benedict XVI once spoke would also be desired For it does not seem to be in keeping with perfection of the Catholic Church if ldquobroaderrdquo be taken intensively whereas there seems to be less of a difficulty if it be taken extensively XIII The Weakness of Historical Exegesis

Existential diatribes against ldquoessentialismrdquo and the ldquoessentialistrdquo interpretation of St Thomas only serve to corrupt legitimate insights into Thomistic metaphysics This unwillingness to clarify the distinction between existence and subsistence at the level of esse leads one to speak in

30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 ESP 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 ETI 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 FRA 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 GRE ltFEFF03a703c103b703c303b903bc03bf03c003bf03b903ae03c303c403b5002003b103c503c403ad03c2002003c403b903c2002003c103c503b803bc03af03c303b503b903c2002003b303b903b1002003bd03b1002003b403b703bc03b903bf03c503c103b303ae03c303b503c403b5002003ad03b303b303c103b103c603b1002000410064006f006200650020005000440046002003c003bf03c5002003b503af03bd03b103b9002003ba03b103c42019002003b503be03bf03c703ae03bd002003ba03b103c403ac03bb03bb03b703bb03b1002003b303b903b1002003c003c103bf002d03b503ba03c403c503c003c903c403b903ba03ad03c2002003b503c103b303b103c303af03b503c2002003c503c803b703bb03ae03c2002003c003bf03b903cc03c403b703c403b103c2002e0020002003a403b10020005000440046002003ad03b303b303c103b103c603b1002003c003bf03c5002003ad03c703b503c403b5002003b403b703bc03b903bf03c503c103b303ae03c303b503b9002003bc03c003bf03c103bf03cd03bd002003bd03b1002003b103bd03bf03b903c703c403bf03cd03bd002003bc03b5002003c403bf0020004100630072006f006200610074002c002003c403bf002000410064006f00620065002000520065006100640065007200200035002e0030002003ba03b103b9002003bc03b503c403b103b303b503bd03ad03c303c403b503c103b503c2002003b503ba03b403cc03c303b503b903c2002egt13 HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL 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 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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30 of 32

contradictory ways of the act-of-being (actus essendi) ultimately driving one into positions incompatible with the Catholic Faith It is only in explaining how esse existentiae through essentia terminates in esse subsistentiae that one can resolve and assign the seemingly contradictory statements of St Thomas concerning esse and substantia

The historical method of exegesis has valuable contributions to make to the study of the

doctrine of St Thomas but one must always subordinate this method to the theological and philosophical disciplines Failure to do so leads to precisely the kind of incoherence that plagues existential Thomism The historical method is constrained to look only at St Thomas and the doctrinal influences that preceded him It assumes that these historical influences are a better means to apprehend the meaning of St Thomasrsquos teaching than the timeless Deposit of Faith which he strove to elucidate or the scores of commentators who labored afterwards to expound his synthesis To this way of thinking the latter can only fall short of the mind of St Thomas and may even corrupt his doctrine But the philosophical attitude transcends historical limits The philosopher or theologian sees in the successors to a master such as St Thomas the progressive working out of the inner doctrinal tensions that remain after so far-reaching and profound a synthesis In the clearer light of these disagreements and debates the internal coherence of the doctrine shines out more clearly and the mind of St Thomas is gradually revealed

History is not the judge of philosophy but philosophy of history And yet philosophy itself

must answer to the deposit of Faith which is safeguarded by the successor to Peter and those bishops in union with him Let the theses put forward here therefore be judged by their conformity to magisterial pronouncements If there be anything in them that conflicts with the truth let those who have adopted them accept the necessary corrections not only with filial obedience but with gratitude for having been delivered from error

Jeffrey C Kalb Jr Phoenix Arizona

jkalb3coxnet

31 of 32

Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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Notes

(All excerpts of St Thomas are from the online editions at wwwcorpusthomisticumorg) (All English translations unless otherwise noted are those of the author)

1 Douay-Rheims Bible 1899 Challoner edition (Rockford Illinois TAN Publishers 1971) Exodus 314

2 Eacutetienne Gilson The Christian Philosophy of St Thomas Aquinas trans Rev L K Shook CSB (New York Random House 1956) 36

3 Eacutetienne Gilson Being and Some Philosophers (The Hague Europe Printing 1961) 184 4 Ibid 2 43 5 Ibid 3 12 6 Ibid 7 Ibid 3 76 8 Ibid 2 44 9 De ente et essentia cap 1 10 Ibid 2 448 11 Scriptum super Sententiis lib 4 d 12 q 1 a 1 qc 1 ad 2 12 Summa Theologiae IIIa q 17 a 2 ad 1 13 Ibid 2 445 14 Eacutetienne Gilson The Philosophy of St Thomas Aquinas 3rd ed trans Edward Bullough (New

York Dorset Press) 107 15 De ente et essentia cap 4 16 Eacutetienne Gilson History of Christian Philosophy in the Middle Ages (New York Random House

1955) 369 17 Ibid 2 445 18 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 1 19 Ibid 16 20 Scriptum super Sententiis lib 1 d 8 q 4 a 2 ad 2 21 Septuaginta ed A Rahlfs (Stuttgart Biblia-Druck 1979) Ἔξοδος 314 22 Biblia Vulgata Clementina ed Alberto Colunga OP Laurentio Turrado (Madrid Biblioteca de

Autores Cristianos 1999) Exodus 314 23 Ibid 24 Ibid 1 Hebrews 13 25 Ibid 23 Ad Hebraeos 13 26 Ibid 21 Προς Ἑβραίους 13 27 Summa Theologiae Ia q 29 a 2 ad 1 28 Summa Theologiae Ia q 29 a 4 ad 1 29 Summa contra Gentiles lib 1 cap 20 n 27 30 Questiones disputatae De spiritualibus creaturis a 1 ad 5

32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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HEB 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HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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32 of 32

31 Expositio super Dionysium De divinis nominibus cap 1 lect 1 32 Summa Theologiae Ia q 8 a 3 s c 33 Questiones disputatae De potentia q 7 a 1 ad 7 34 Questiones disputatae De potentia q 3 a 5 ad 1 35 Scriptum super Sententiis Pro q 1 a 2 ad 2 36 De ente et essentia cap 3 37 Ibid 2 447 38 Ibid 30 39 In libros Physicorum lib 3 l 4 n 10 40 In libros Physicorum lib 3 l 5 n 13 41 Ibid 2 p 39 42 In libros Physicorum lib 3 l 5 n 15 43 Quaestiones disputatae De potentia lib 1 q 3 a 3 co 44 Sententia libri Metaphysicae lib 4 lect 2 n 11 45 Quaestiones disputatae De veritate q 3 a 5 s c 2 46 Scriptum super Sententiis lib 1 d 8 q 1 a 2 ad 2 47 Expositio libri De ebdomadibus lect 2 48 Ibid 2 35 49 Ibid 50 Ibid 3 172 51 Ibid 2 38-39 52 Summa contra Gentiles lib 2 cap 54 n 9 53 Quodlibet 2 q 2 a 1 ad 1 54 Constitutio Dogmatica De Ecclesia Lumen Gentium cap 18 (Vatican translation) 55 Joseph Cardinal Ratzinger ldquoAnswer to Main Objections Against Dominus Jesusrdquo LOsservatore

Romano Weekly Edition in English 22 Nov 2000 p 10 29 Nov 2000 p 6 6 Dec 2000 p 8

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 ESP 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 ETI 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 FRA 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 GRE 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 HEB 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 HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za visokokvalitetni ispis prije tiskanja koristite ove postavke Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 50 i kasnijim verzijama)13 HUN 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 ITA 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 JPN ltFEFF9ad854c18cea306a30d730ea30d730ec30b951fa529b7528002000410064006f0062006500200050004400460020658766f8306e4f5c6210306b4f7f75283057307e305930023053306e8a2d5b9a30674f5c62103055308c305f0020005000440046002030d530a130a430eb306f3001004100630072006f0062006100740020304a30883073002000410064006f00620065002000520065006100640065007200200035002e003000204ee5964d3067958b304f30533068304c3067304d307e305930023053306e8a2d5b9a306b306f30d530a930f330c8306e57cb30818fbc307f304c5fc59808306730593002gt13 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020ace0d488c9c80020c2dcd5d80020c778c1c4c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt13 LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor prepress-afdrukken van hoge kwaliteit De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger)13 NOR 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 POL ltFEFF0055007300740061007700690065006e0069006100200064006f002000740077006f0072007a0065006e0069006100200064006f006b0075006d0065006e007400f300770020005000440046002000700072007a0065007a006e00610063007a006f006e00790063006800200064006f002000770079006400720075006b00f30077002000770020007700790073006f006b00690065006a0020006a0061006b006f015b00630069002e002000200044006f006b0075006d0065006e0074007900200050004400460020006d006f017c006e00610020006f007400770069006500720061010700200077002000700072006f006700720061006d006900650020004100630072006f00620061007400200069002000410064006f00620065002000520065006100640065007200200035002e0030002000690020006e006f00770073007a0079006d002egt13 PTB 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 RUM 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 RUS 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 SKY ltFEFF0054006900650074006f0020006e006100730074006100760065006e0069006100200070006f0075017e0069007400650020006e00610020007600790074007600e100720061006e0069006500200064006f006b0075006d0065006e0074006f0076002000410064006f006200650020005000440046002c0020006b0074006f007200e90020007300610020006e0061006a006c0065007001610069006500200068006f0064006900610020006e00610020006b00760061006c00690074006e00fa00200074006c0061010d00200061002000700072006500700072006500730073002e00200056007900740076006f00720065006e00e900200064006f006b0075006d0065006e007400790020005000440046002000620075006400650020006d006f017e006e00e90020006f00740076006f00720069016500200076002000700072006f006700720061006d006f006300680020004100630072006f00620061007400200061002000410064006f00620065002000520065006100640065007200200035002e0030002000610020006e006f0076016100ed00630068002egt13 SLV 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 SUO 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 SVE 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 TUR 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