Konkrétně bylo pro mne překvapením to, že řada základních pojmů a stanovisek k tématu andělé a místo je přítomno již v této knize. (Z četby Kajetána jsem měl naivní dojem, že s většinou přišel on).
----------
(Následují angl. úryvky. z kn. I, d. 37; str. 208-9; samotná distikce se věnuje Bohu, téma andělů je zde okrajové):
"Chapter 6 (169): 1. In what ways something is said to be local or circumscribable. In Scripture, something is said to be local or circumscribable, and vice versa, in these two ways: namely, either because it has the dimension of depth, height, and width and separates [itself] in space, like a body; or because it is defined and determined by place since, when it is somewhere, it is not found everywhere. This latter applies not only to a body, but also to any created spirit.
2. On the created spirit: that in one way it is neither local nor circumscribable, and in another way it is [both]; but the body is entirely local and circumscribable, and God is entirely unlocal and uncircumscribable. And so each body is entirely local; but a created spirit is local in one way and not local in some other way. It is said to be local because it is bounded by a definition of place since, when it is entirely present in one place, it is not found elsewhere; but it is not local in the sense of taking on a dimension that separates [itself] off in space.
3. And so the divine essence alone is entirely unlocal and uncircumscribable, which is neither moved in places in any way (namely by a finite boundedness or by taking on a dimension), nor in times (namely by affect or thought). For it is in these two ways, namely in place and time, that change occurs, to the creature, which is not the case with the Creator. ..."
"Chapter 7 (170): ... 2. The opinion of some who say that created spirits are not moved in place and are not local. As to change of place, however, a great debate occurs among researchers. For there are some who say that no spirit can at all be changed in place, and they wish to remove place entirely from every spirit. For they assert that place consists exclusively in dimension and circumscription; and they say that that alone is local, or is in place, which takes on dimension and separates [itself] off in place. ... And they say that such was the view of Augustine, who attributed to the spiritual creature only change of time, but change of place and time to the bodily creature.
3. Here a response is made to them. But as we said above, a thing is said to be local or circumscribable in two ways, namely either because it receives dimension and separates [itself] off, or because it is defined by a boundary of place; both of these fit the bodily creature, but only one fits the spiritual creature. For as we said above, the bodily creature is local or circumscribable in such a way that it is bounded by a definition of place, and separates [itself] off by taking on dimension. But a spiritual creature is only bounded by a definition of place, since it is somewhere in such a way that it is not somewhere else; but it does not take on dimension, nor does it separate [itself] off in place because, if many spirits were here, they would not crowd the place so that it would contain fewer bodies. And so Augustine attributes change of place to a body, not to a spirit, because although a spirit moves from place to place, yet in such a way that it is not circumscribed by dimensions so as to separate [itself] off from its surroundings by the interposition of itself, as happens with a body."
"Chapter 8 (171) Conclusion from the aforegoing: that created spirits are in some way local and circumscribable, but the spirit of God is entirely uncircumscribable. And so created spirits are in a place, and they pass from place to place, and are in some way local and circumscribable; but not in every way as bodily creatures are. But the uncreated Spirit, who is God, is in a place and in every place, but is entirely unlocal and uncircumscribable."
12.10.2013 aktualizce: Tomáš v Komentáři k Sentencím I, d. 37 rozebírá téma "andělé a místo" v kvestii 3 (zde, pasáž začíná u [2656]); později kvestii přepracoval pro Teologickou sumu (ST I q. 52).
Žádné komentáře:
Okomentovat