1 Science and Wisdom, New York: Scribners, 1940; London: Bles, 1940.
2 Cf. our study on natural mysticism in Ransoming the Time, New York: Scribners, 1941, ch. X: "The Natural Mystical Experience and the Void". (Redeeming the Time, London: Bles, 1943.)
1 Deuteronomy, XXX, 12; cf. Baruch, III, 29-30; Romans, X, 6.
1 Sum. theol., III, 34, 1, ad 1.
2 II Cor., XII, 9-10.
1 St. Paul, I Cor., II, 9.
1 St. Luke, XXIII, 43.
2 See above, ch. IV, pp. 65-66.
1 XXV, 21.
1 Cf. Cajetan, in IIa IIae, qu. 17, a. 5, no. 8: "Et cum dicitur quia non potest amari Deus propter nos, respondetur quod non potest amari propter nos, sed nobis." (Cajetan goes on to say that what is secundum se loved only mihi, can nevertheless secundum effectum suum be loved also propter me. None the less God in Himself is desired by me mihi, non propter me.)
1 Saint Paul, I Cor., XIII, 13.
2 "Circa Deum non contingit peccare per excessum." Sum. theol., I-II, 64, 4.
1 Isaiah, XI, 2.
2 Sum. theol., I-II, 66, 5, ad 1.
1 Cf. Louis Massignon, La Passion d'al Hallaj (Paris: Geuthner, 1922). Al Hallaj was put to death in Bagdad, March 26, 922.
2 Ethics, V, 19: "Qui Deum amat, conari non potest, ut Deus ipsum contra amet".
Spinoza then tries, in vain (ibid., prop. 36, corollary and scholium), to save nevertheless a certain amount of God's love for man (which is no other than His love for Himself working through the human spirit, in other words the amor intellectualis Dei itself). -- Cf. ibid., 17: "Deus proprie loquendo neminem amat neque odio habet" (our italics); and the Short Treatise, 2nd part, chap. 24.
3 Eudemian Ethics, VII, 3, 1238 b 26-29.
1 Proverbs, VIII, 17.
Similarly, we read in Isaiah: "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet I will not forget thee. Behold, I have graven thee upon the palms of my hands" (XLIX, 15-16); "Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life" (XLIII, 4); "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins" (XLIII, 25). Thus does God declare His love to His people.
2 John, XIV, 21.
3 John, XV, 15.
4 Cf. Sum. theol., I-II, 23, 1.
1 Cf. above, p. 74.
2 "Contemplatio philosophorum est propter perfectionem contemplantis, et ideo sistit in intellectu, et ita finis eorum in hoc est cognitio intellectus.
"Sed contemplatio sanctorum . . . est propter amorem ipsius, scilicet contemplati Dei: idcirco, non sistit in fine ultimo in intellectu per cognitionem, sed transit ad affectum per amorem." Saint Albert the Great, De Adherendo Deo, cap. LX. 8 Matthew, V, 48.
1 Exod., XX, 18.
2 II Cor., III, 7.
3 Sum. theol., I-II, 107, 4.
1 De natura et gratia, cap. LXII.
2 Exod., III, 14. Actually, in both interpretations "He who is" or "He who alone knows his being and his name" asserts himself equally as Being infinitely transcendent a se. In any case it is the interpretation which was accepted for many centuries (He who is) which had a decisive effect on speculative reason and on what Etienne Gilson has called the metaphysics of Exodus.
1 Rom., II, 14-15.
1 I would have begun this enumeration with the name of Luther, if his theology were not resolutely anti-philosophical: a fact which did not prevent it from having considerable repercussions on moral philosophy over the years. One should mention in this connection the Lutheran notion of the total corruption of human nature, and the great Lutheran rupture between faith and reason, as between the Gospel and culture, and between the moral order and the politico-judicial order. Kant's (and from another point of view Hegel's) dependence on Luther is evident.
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