The Natural Desire to See God According to St. Thomas and by Lawrence Feingold

By Lawrence Feingold

What sort of normal wish is that this? How can there be a traditional wish for what can in simple terms be supernaturally got? How can the sort of wish be reconciled with the gratuitousness of grace and glory? What are its implications for apologetics? those and comparable questions have prompted a debate to rage for hundreds of years over the correct interpretation of the usual wish to see God. This paintings seeks to figure out the character of this hope and its courting with the supernatural order via an exam of the idea of St. Thomas and a few of his such a lot trendy interpreters, together with Scotus, Cajetan, Suárez, and Henri de Lubac.

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Additional info for The Natural Desire to See God According to St. Thomas and His Interpreters (Faith and Reason: Studies in Catholic Theology and Philosophy)

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This is clearly the case of the desire not to die but to be clothed over with immortaliry (see 2 Cor 5:4), and the natural desire to see God. Third, elicited natural desires can be conditional; and this is doubly true when what we naturally desire transcends the limits of all natural power! on the re to See God Can We See God's Essence? S T. TH 0 MAS introduces the natural desire to see God in order to respond to two very closely related questions: (1) whether it is possible for God's esseoce to be known by the rational creature, and (2) whether perfect beatitude for men and angels consists in the vision of the divine essence.

In the 1230's we find Dominican theologians in Paris3 asserting that we shall not see God's St. Thomas's Texts on the Natural Desire to See God ~ In De veritate, q. 8, a. 1, St. Thomas poses the problem by saying that "some have erred, considering the distance between the created intellect and the divine essence, saying that God cannot be seen in His essence by any created intellect. " This argument is based on a premise of faith: the rational soul has been created immediately by God. Therefore, it will not attain its ultimate perfection until it returns to its source in the same way, without the medi- ation ofany creature.

Secondly, innate appetite is limited to what is proportionate to the nature of the faculty, and is incapable of growth or self-transcendence, whereas elicited natural desire, based on knowledge, can aspire to disproportionate objects, transcending the limits of human nature. This is clearly the case of the desire not to die but to be clothed over with immortaliry (see 2 Cor 5:4), and the natural desire to see God. Third, elicited natural desires can be conditional; and this is doubly true when what we naturally desire transcends the limits of all natural power!

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