Reflexion on the Question of God’s Existence in Contemporary Thomistic Metaphysics: Part One

THE THOMIST A SPECULATIVE QUARTERLY REVIEW OF THEOLOGY AND PHILOSOPHY EDITORS: THE DoMINICAN FATHERS OF THE PROVINCE OF ST. JosEPH Publishers: The Thomist Press, Washington 17, D. C. VoL. XXIII JANUARY, 1960 No.1 REFLEXION ON THE QUESTION OF GOD'S EXISTENCE IN CONTEMPORARY THOMISTIC METAPHYSICS INTRODUCTION T HE suggestion of the question of God's existence in its philosophical development as a topic of fruitful discussion for the Thomistic philosopher might well meet with the response: Not again! Apart from minor squabbles over fine points, there is such unanimity on the matter that anyone acquainted with Thomism can with comfortable security take for granted "the quinque viae and all that sort of thing." What possibility for a discussion can be unearthed which has not already been considered and solved? Under scrutiny, however, the supposed monolithic front crumbles before the striking divergencies among current Thomistic presentations . The question does pertain to Thomistic philosophy; on this point alone there is unanimity. Regarding every stage 1 THOMAS C. o'BRIEN of its development, there are diametrically opposed views, witnessed by the following statement of some of them. As to the place of the question of God's existence in philosophy: It is the natural introductory question establishing the subject of Special Metaphysics, concerning uncreated being. · It is the term of Ontology or General Metaphysics, prior to the development of Special Metaphysics. It is the natural term of the one science of Metaphysics, which admits of no division into General and Special. It is to be treated at the outset of the unified science of Metaphysics , thus retaining the natural place it has in St. Thomas' own development of the question in the Summa Theologiae. As to the development of the question: The approach to the question in general: The procedure of the Summa Theologiae with but slight modification is to be followed. This procedure is to be rejected. The approach to the question, in particular: A nominal definition of God is to be established. When this position is accepted, however, there is yet a wide variety of nominal definitions proposed. A nominal definition of God is not to be used as a vehicle of approach to the establishment of His existence. The actual solution to the question: The quinque viae of St. Thomas are suitable. The quinque viae only approximate the solution. The interpretation of the quinque viae: In their process: They are distinct proofs. They are formally one proof. They are formally distinct in their starting points, but immediately reach a ~onclusion that is formally one. REFLEXION ON THE QUESTION OF GOD'S EXISTENCE 3 In their conclusions: There are five formally distinct conclusions, afterwards to be united but without achieving God's unicity. There is one real conclusion, the one God, Whose name is I am Who am, the Creator. Obviously the issues involved are more than verbal. Metaphysics rules at the summit of rational knowledge; its right of primacy rests on the knowledge of God, the first cause, that it yields. As a philosophical science, metaphysics is presumed to be an organic development of the content, structure and progress which emerge vitally according to the principles of the science. Fundamental disagreement, then, in approaching the terminal phase of metaphysics can only be the result of equally radical differences as to the principles constitutive of its nature. Disputes among philosophers are to be accepted as proverbial ; discussion is the normal sign of philosophy's vitality. What is disconcerting about the incompatible positions outlined is that each is advanced with the claim of Thomistic authenticity and of fidelity to the thought of St. Thomas. That this is disconcerting presupposes such authenticity and fidelity to be desirable; that they are desirable rests upon the supposition , sanctioned by the Church, that they are guarantees of the truth. By profession dedicated to the pursuit of truth, the Thomistic philosopher, confronted by the situation indicated, can indulge neither in shoulder-shrugging indifference nor hand-wringing despair. He has the obligation of striving to attain the truth about the question of God's existence in Thomistic philosophy. Prefatory to such an effort is the recognition that the term Thomistic philosophy itself admits of at least a...