Articulus 1 Article 1 Utrum Deus sit corpus Whether God is a body? Ad primum sic proceditur. Videtur quod Deus sit corpus. Corpus enim est quod habet trinam dimensionem. Sed sacra Scriptura attribuit Deo trinam dimensionem, dicitur enim Iob XI, excelsior caelo est, et quid facies? Profundior Inferno, et unde cognosces? Longior terra mensura eius, et latior mari. Ergo Deus est corpus. Objection 1: It seems that God is a body. For a body is that which has the three dimensions. But Holy Scripture attributes the three dimensions to God, for it is written: He is higher than Heaven, and what wilt thou do? He is deeper than Hell, and how wilt thou know? The measure of Him is longer than the earth and broader than the sea (Job 11:8, 9). Therefore God is a body. Praeterea, omne figuratum est corpus, cum figura sit qualitas circa quantitatem. Sed Deus videtur esse figuratus, cum scriptum sit Gen. I, faciamus hominem ad imaginem et similitudinem nostram, figura enim imago dicitur, secundum illud Hebr. I, cum sit splendor gloriae, et figura substantiae eius, idest imago. Ergo Deus est corpus. Obj. 2: Further, everything that has figure is a body, since figure is a quality of quantity. But God seems to have figure, for it is written: Let us make man to our image and likeness (Gen 1:26). Now a figure is called an image, according to the text: Who being the brightness of His glory and the figure, i.e., the image, of His substance (Heb 1:3). Therefore God is a body. Praeterea, omne quod habet partes corporeas, est corpus. Sed Scriptura attribuit Deo partes corporeas, dicitur enim Iob XL, si habes brachium ut Deus; et in Psalmo, oculi domini super iustos; et, dextera domini fecit virtutem. Ergo Deus est corpus. Obj. 3: Further, whatever has corporeal parts is a body. Now Scripture attributes corporeal parts to God. Hast thou an arm like God? (Job 40:4); and The eyes of the Lord are upon the just (Ps 33:16); and The right hand of the Lord hath wrought strength (Ps 117:16). Therefore God is a body. Praeterea, situs non convenit nisi corpori. Sed ea quae ad situm pertinent, in Scripturis dicuntur de Deo, dicitur enim Isaiae VI, vidi dominum sedentem; et Isaiae III, stat ad iudicandum dominus. Ergo Deus est corpus. Obj. 4: Further, posture belongs only to bodies. But something which supposes posture is said of God in the Scriptures: I saw the Lord sitting (Isa 6:1), and He standeth up to judge (Isa 3:13). Therefore God is a body. Praeterea, nihil potest esse terminus localis a quo vel ad quem, nisi sit corpus vel aliquod corporeum. Sed Deus in Scriptura dicitur esse terminus localis ut ad quem, secundum illud Psalmi, accedite ad eum, et illuminamini; et ut a quo, secundum illud Hierem. XVII, recedentes a te in terra scribentur. Ergo Deus est corpus. Obj. 5: Further, only bodies or things corporeal can be a local term wherefrom or whereto. But in the Scriptures God is spoken of as a local term whereto, according to the words, Come ye to Him and be enlightened (Ps 33:6), and as a term wherefrom: All they that depart from Thee shall be written in the earth (Jer 17:13). Therefore God is a body. Sed contra est quod dicitur Ioan. IV, spiritus est Deus. On the contrary, It is written in the Gospel of St. John (John 4:24): God is a spirit. Respondeo dicendum absolute Deum non esse corpus. Quod tripliciter ostendi potest. I answer that, It is absolutely true that God is not a body; and this can be shown in three ways. Primo quidem, quia nullum corpus movet non motum, ut patet inducendo per singula. Ostensum est autem supra quod Deus est primum movens immobile. Unde manifestum est quod Deus non est corpus. First, because no body is in motion unless it be put in motion, as is evident from induction. Now it has been already proved (Q. 2, A. 3) that God is the First Mover, and is Himself unmoved. Therefore it is clear that God is not a body. Secundo, quia necesse est id quod est primum ens, esse in actu, et nullo modo in potentia. Licet enim in uno et eodem quod exit de potentia in actum, prius sit potentia quam actus tempore, simpliciter tamen actus prior est potentia, quia quod est in potentia, non reducitur in actum nisi per ens actu. Ostensum est autem supra quod Deus est primum ens. Impossibile est igitur quod in Deo sit aliquid in potentia. Omne autem corpus est in potentia, quia continuum, inquantum huiusmodi, divisibile est in infinitum. Impossibile est igitur Deum esse corpus. Second, because the first being must of necessity be in act, and in no way in potentiality. For although in any single thing that passes from potentiality to actuality, the potentiality is prior in time to the actuality; nevertheless, absolutely speaking, actuality is prior to potentiality; for whatever is in potentiality can be reduced into actuality only by some being in actuality. Now it has been already proved that God is the First Being. It is therefore impossible that in God there should be any potentiality. But every body is in potentiality because the continuous, as such, is divisible to infinity; it is therefore impossible that God should be a body. Tertio, quia Deus est id quod est nobilissimum in entibus, ut ex dictis patet. Impossibile est autem aliquod corpus esse nobilissimum in entibus. Quia corpus aut est vivum, aut non vivum. Corpus autem vivum, manifestum est quod est nobilius corpore non vivo. Corpus autem vivum non vivit inquantum corpus, quia sic omne corpus viveret, oportet igitur quod vivat per aliquid aliud, sicut corpus nostrum vivit per animam. Illud autem per quod vivit corpus, est nobilius quam corpus. Impossibile est igitur Deum esse corpus. Third, because God is the most noble of beings. Now it is impossible for a body to be the most noble of beings; for a body must be either animate or inanimate; and an animate body is manifestly nobler than any inanimate body. But an animate body is not animate precisely as body; otherwise all bodies would be animate. Therefore its animation depends upon some other thing, as our body depends for its animation on the soul. Hence that by which a body becomes animated must be nobler than the body. Therefore it is impossible that God should be a body. Ad primum ergo dicendum quod, sicut supra dictum est, sacra Scriptura tradit nobis spiritualia et divina sub similitudinibus corporalium. Unde, cum trinam dimensionem Deo attribuit, sub similitudinis quantitatis corporeae, quantitatem virtualem ipsius designat, utpote per profunditatem, virtutem ad cognoscendum occulta; per altitudinem, excellentiam virtutis super omnia; per longitudinem, durationem sui esse; per latitudinem, affectum dilectionis ad omnia. Reply Obj. 1: As we have said above (Q. 1, A. 9), Holy Writ puts before us spiritual and divine things under the comparison of corporeal things. Hence, when it attributes to God the three dimensions under the comparison of corporeal quantity, it implies His virtual quantity; thus, by depth, it signifies His power of knowing hidden things; by height, the transcendence of His excelling power; by length, the duration of His existence; by breadth, His act of love for all. Vel, ut dicit Dionysius, cap. IX de Div. Nom., per profunditatem Dei intelligitur incomprehensibilitas ipsius essentiae; per longitudinem, processus virtutis eius, omnia penetrantis; per latitudinem vero, superextensio eius ad omnia, inquantum scilicet sub eius protectione omnia continentur. Or, as says Dionysius (Div. Nom. ix), by the depth of God is meant the incomprehensibility of His essence; by length, the procession of His all-pervading power; by breadth, His overspreading all things, inasmuch as all things lie under His protection. Ad secundum dicendum quod homo dicitur esse ad imaginem Dei, non secundum corpus, sed secundum id quo homo excellit alia animalia, unde, Gen. I, postquam dictum est, faciamus hominem ad imaginem et similitudinem nostram, subditur, ut praesit piscibus maris, et cetera. Excellit autem homo omnia animalia quantum ad rationem et intellectum. Unde secundum intellectum et rationem, quae sunt incorporea, homo est ad imaginem Dei. Reply Obj. 2: Man is said to be after the image of God, not as regards his body, but as regards that whereby he excels other animals. Hence, when it is said, Let us make man to our image and likeness, it is added, And let him have dominion over the fishes of the sea (Gen 1:26). Now man excels all animals by his reason and intelligence; hence it is according to his intelligence and reason, which are incorporeal, that man is said to be according to the image of God. Ad tertium dicendum quod partes corporeae attribuuntur Deo in Scripturis ratione suorum actuum, secundum quandam similitudinem. Sicut actus oculi est videre, unde oculus de Deo dictus, significat virtutem eius ad videndum modo intelligibili, non sensibili. Et simile est de aliis partibus. Reply Obj. 3: Corporeal parts are attributed to God in Scripture on account of His actions, and this is owing to a certain parallel. For instance the act of the eye is to see; hence the eye attributed to God signifies His power of seeing intellectually, not sensibly; and so on with the other parts. Ad quartum dicendum quod etiam ea quae ad situm pertinent, non attribuuntur Deo nisi secundum quandam similitudinem, sicut dicitur sedens, propter suam immobilitatem et auctoritatem; et stans, propter suam fortitudinem ad debellandum omne quod adversatur. Reply Obj. 4: Whatever pertains to posture, also, is only attributed to God by some sort of parallel. He is spoken of as sitting, on account of His unchangeableness and dominion; and as standing, on account of His power of overcoming whatever withstands Him. Ad quintum dicendum quod ad Deum non acceditur passibus corporalibus, cum ubique sit, sed affectibus mentis, et eodem modo ab eo receditur. Et sic accessus et recessus, sub similitudine localis motus, designant spiritualem affectum. Reply Obj. 5: We draw near to God by no corporeal steps, since He is everywhere, but by the affections of our soul, and by the actions of that same soul do we withdraw from Him; thus, to draw near to or to withdraw from signifies merely spiritual actions based on the metaphor of local motion. Articulus 2 Article 2 Utrum in Deo sit compositio formae et materiae Whether God is composed of matter and form? Ad secundum sic proceditur. Videtur quod in Deo sit compositio formae et materiae. Omne enim quod habet animam, est compositum ex materia et forma, quia anima est forma corporis. Sed Scriptura attribuit animam Deo, introducitur enim ad Hebr. X, ex persona Dei, iustus autem meus ex fide vivit; quod si subtraxerit se, non placebit animae meae. Ergo Deus est compositus ex materia et forma. Objection 1: It seems that God is composed of matter and form. For whatever has a soul is composed of matter and form; since the soul is the form of the body. But Scripture attributes a soul to God; for it is mentioned in Hebrews (Heb 10:38), where God says: But My just man liveth by faith; but if he withdraw himself, he shall not please My soul. Therefore God is composed of matter and form. Praeterea, ira, gaudium, et huiusmodi, sunt passiones coniuncti, ut dicitur I de anima. Sed huiusmodi attribuuntur Deo in Scriptura dicitur enim in Psalmo, iratus est furore dominus in populum suum. Ergo Deus ex materia et forma est compositus. Obj. 2: Further, anger, joy and the like are passions of the composite. But these are attributed to God in Scripture: The Lord was exceedingly angry with His people (Ps 105:40). Therefore God is composed of matter and form. Praeterea, materia est principium individuationis. Sed Deus videtur esse individuum, non enim de multis praedicatur. Ergo est compositus ex materia et forma. Obj. 3: Further, matter is the principle of individualization. But God seems to be individual, for He cannot be predicated of many. Therefore He is composed of matter and form. Sed contra, omne compositum ex materia et forma est corpus, quantitas enim dimensiva est quae primo inhaeret materiae. Sed Deus non est corpus, ut ostensum est. Ergo Deus non est compositus ex materia et forma. On the contrary, Whatever is composed of matter and form is a body; for dimensive quantity is the first property of matter. But God is not a body as proved in the preceding Article; therefore He is not composed of matter and form. Respondeo dicendum quod impossibile est in Deo esse materiam. I answer that, It is impossible that matter should exist in God. Primo quidem, quia materia est id quod est in potentia. Ostensum est autem quod Deus est purus actus, non habens aliquid de potentialitate. Unde impossibile est quod Deus sit compositus ex materia et forma. First, because matter is in potentiality. But we have shown (Q. 2, A. 3) that God is pure act, without any potentiality. Hence it is impossible that God should be composed of matter and form. Secundo, quia omne compositum ex materia et forma est perfectum et bonum per suam formam; unde oportet quod sit bonum per participationem, secundum quod materia participat formam. Primum autem quod est bonum et optimum, quod Deus est, non est bonum per participationem, quia bonum per essentiam, prius est bono per participationem. Unde impossibile est quod Deus sit compositus ex materia et forma. Second, because everything composed of matter and form owes its perfection and goodness to its form; therefore its goodness is participated, inasmuch as matter participates the form. Now the first good and the best—viz. God—is not a participated good, because the essential good is prior to the participated good. Hence it is impossible that God should be composed of matter and form. Tertio, quia unumquodque agens agit per suam formam; unde secundum quod aliquid se habet ad suam formam, sic se habet ad hoc quod sit agens. Quod igitur primum est et per se agens, oportet quod sit primo et per se forma. Deus autem est primum agens, cum sit prima causa efficiens, ut ostensum est. Est igitur per essentiam suam forma; et non compositus ex materia et forma. Third, because every agent acts by its form; hence the manner in which it has its form is the manner in which it is an agent. Therefore whatever is primarily and essentially an agent must be primarily and essentially form. Now God is the first agent, since He is the first efficient cause. He is therefore of His essence a form; and not composed of matter and form. Ad primum ergo dicendum quod anima attribuitur Deo per similitudinem actus. Quod enim volumus aliquid nobis, ex anima nostra est, unde illud dicitur esse placitum animae Dei, quod est placitum voluntati ipsius. Reply Obj. 1: A soul is attributed to God because His acts resemble the acts of a soul; for, that we will anything, is due to our soul. Hence what is pleasing to His will is said to be pleasing to His soul. Ad secundum dicendum quod ira et huiusmodi attribuuntur Deo secundum similitudinem effectus; quia enim proprium est irati punire, ira eius punitio metaphorice vocatur. Reply Obj. 2: Anger and the like are attributed to God on account of a similitude of effect. Thus, because to punish is properly the act of an angry man, God’s punishment is metaphorically spoken of as His anger. Ad tertium dicendum quod formae quae sunt receptibiles in materia individuantur per materiam, quae non potest esse in alio, cum sit primum subiectum substans; forma vero, quantum est de se, nisi aliquid aliud impediat, recipi potest a pluribus. Sed illa forma quae non est receptibilis in materia, sed est per se subsistens, ex hoc ipso individuatur, quod non potest recipi in alio; et huiusmodi forma est Deus. Unde non sequitur quod habeat materiam. Reply Obj. 3: Forms which can be received in matter are individualized by matter, which cannot be in another as in a subject since it is the first underlying subject; although form of itself, unless something else prevents it, can be received by many. But that form which cannot be received in matter, but is self-subsisting, is individualized precisely because it cannot be received in a subject; and such a form is God. Hence it does not follow that matter exists in God. Articulus 3 Article 3 Utrum sit idem Deus quod sua essentia vel natura Whether God is the same as his essence or nature? Ad tertium sic proceditur. Videtur quod non sit idem Deus quod sua essentia vel natura. Nihil enim est in seipso. Sed essentia vel natura Dei, quae est deitas, dicitur esse in Deo. Ergo videtur quod Deus non sit idem quod sua essentia vel natura. Objection 1: It seems that God is not the same as His essence or nature. For nothing can be in itself. But the substance or nature of God—i.e., the Godhead—is said to be in God. Therefore it seems that God is not the same as His essence or nature. Praeterea, effectus assimilatur suae causae, quia omne agens agit sibi simile. Sed in rebus creatis non est idem suppositum quod sua natura, non enim idem est homo quod sua humanitas. Ergo nec Deus est idem quod sua deitas. Obj. 2: Further, the effect is assimilated to its cause; for every agent produces its like. But in created things the suppositum is not identical with its nature; for a man is not the same as his humanity. Therefore God is not the same as His Godhead. Contra, de Deo dicitur quod est vita, et non solum quod est vivens, ut patet Ioan. XIV, ego sum via, veritas et vita. Sicut autem se habet vita ad viventem, ita deitas ad Deum. Ergo Deus est ipsa deitas. On the contrary, It is said of God that He is life itself, and not only that He is a living thing: I am the way, the truth, and the life (John 14:6). Now the relation between Godhead and God is the same as the relation between life and a living thing. Therefore God is His very Godhead.