I. Opinion of Henry

208. In this question there is an opinion of the following sort [Henry of Ghent, Summa a.1 q.2], that general intentions [concepts] have a natural ordering among themselves. Let us speak about the two intentions that relate to the issue at hand, namely the intention of being and of true.

The first intention is that of being, as is proved by what is said in the fourth proposition of On Causes, “The first of created things is ‘to be’,” and in the commentary on the first proposition, “‘To be’ is of greater inherence [sc. than truth];” and the reason is that being is absolute, truth states relation to an exemplar. From this follows that being can be known under the idea of being, even though not under the idea of truth.a

This conclusion is proved also on the part of the intellect: because being can be conceived in a simple intellection and then is that which is true conceived; but the idea of truth can only be conceived by an intellection that combines and divides [sc. terms in a proposition]; simple intellection precedes composition and division.

a.a [Interpolated text] and consequently that which is true can be known before truth itself is known [cf. Scotus, Lectura I d.3 n.153]

209. And if a question be asked about the knowledge of being, or of that which is true, it is said [sc. by Henry] that the intellect can, of its pure natural powers, thus understand the true, of which the proof is that it is unacceptable for “nature to be without is proper operation,” according to Damascene Orthodox Faith III ch.15 n.234. And this is more unacceptable in a more perfect nature, according to the Philosopher, On the Heavens 2.8.290a29-35, about the stars [Henry, Summa a.24 q.1, Scotus Ord. Prol. n.76].a Therefore, since the proper operation of the intellect is to understand the true, it seems unacceptable that nature would not have granted the intellect the things that are sufficient for this operation.

a.a [Interpolated text] because it would be very unacceptable for the stars to have power for progression and not have instruments for progression.

210. But if we speak about knowledge of truth, the response is made that, just as there is a double exemplar, created and uncreated (according to Plato in the Timaeus 2829, namely the made and non-made, created and non-created, exemplar; the created exemplar is the universal species created by the thing, the uncreated exemplar is the idea in the divine mind), so there is a double conformity to an exemplar and a double truth.

One is conformity to the created exemplar, and in this way did Aristotle [Metaphysics 1.1.981a5-7, Posterior Analytics 2.18.100a3-8; also Henry, ibid., a.1 q.1 ad 4] posit that the truths of things are known through their conformity to the intelligible species. And so does Augustine seems to posit in On the Trinity 8.4 n.7, where he maintains that we get the knowledge, general and special, of things collected from sensibles, according to which knowledge we judge about each thing that confronts us that it is this sort or that sort.

211. But that through such acquired exemplar in us an altogether certain and infallible knowledge of truth is obtained about a thing - this seems altogether impossible. And it is proved by a threefold reason, according to them [Henry, ibid., a.1 q.2]. The first is taken form the side of the thing of which an exemplar is abstracted; the second from the side of the subject in which it is; the third from the side of the exemplar in itself.

The first reason is of this sort: the object from which the exemplar is abstracted is changeable; therefore, it cannot be the cause of anything unchangeable; but the certain knowledge that anyone has about anything under the idea of truth is held in him through an unchangeable reason; therefore it is not held through such an exemplar. This reason is said to be Augustine’s in 83 Questions q.9, where he says that “truth is not to be expected from sensibles,” because “sensibles ceaselessly change.”

212. The second reason is of this sort: the soul is of itself changeable and subject to error;     therefore by nothing changeable can it be set right or ruled over so as not to err; but such an exemplar in the soul is more changeable than is the soul itself; therefore the exemplar does not perfectly rule over the soul so that it not err.a This reason is said to be Augustine’s in On True Religion ch.30 n.56, “The law of all arts etc     .”

a.a [Interpolated text] so a special higher influence is required [cf. Scotus Lectura I d.3 n.158; infra n.216]

213. The third reason: no one has a certain and infallible knowledge of truth unless he have whereby he could discriminate the true from the likely true; because if he cannot discriminate the true from the false or from the likely true he can be in doubt whether he is being deceived; but through the aforesaid created exemplar he cannot discriminate the true from the likely true;     therefore etc     . Proof of the minor: such a species can represent itself as itself or, in another way, as the object, as is the case in dreams. If it represent itself as the object, there is falsity; if it represent itself as itself, there is truth. Therefore, through such species, nothing is obtained that sufficiently distinguishes between when it represents itself as itself or when as the object, and so nothing is obtained either that sufficiently distinguishes the true from the false.

214. From these the conclusion is drawn that, if it do happen that man have knowledge of certain science and infallible truth, this does not happen to him by looking at an exemplar taken from the thing through the senses, however much this is purified and made universal; but what is required is that he look back at the uncreated exemplar. And then the mode of positing it is as follows: not as something known does God have the idea of exemplar by which, when being looked at, genuine truth is known, for he is known in a general attribute; but God is the reason for knowing as he is bare exemplar and proper reason of created essence.

215. As to how he can be the reason for knowing and not be something known, an example is posited, that it is just as a ray of the sun sometimes arrives in an oblique line, as it were, from its source and sometimes in a direct line; because although the reason for seeing what is seen in a ray that arrives in the first way is the sun, yet not as seen in itself; but for knowing what is seen in the ray in the second way the sun is the reason because it is also known. When therefore this uncreated light illumines the intellect in, as it were, a direct line, then it is, as seen, the idea of seeing other things in itself. But the uncreated light illumines our intellect for this state of life in, as it were, an oblique line, and therefore is it for our intellect an unseen reason for seeing.

216. And a way is posited how [the uncreated light] may possess a threefold idea in respect of the act of seeing, the idea namely of the light that stimulates, of the species that affects, of the character or exemplar that configures. And from this the conclusion is further drawn that a special influence is required, because just as that essence is not seen naturally by us in itself, so is that essence as it is exemplar with respect to a creature not naturally seen (according to Augustine On Seeing God [Epistle 147 to Paulina ch.6 n.18]), for that it is seen is in God’s power: “if he wants, it is seen; if he does not, it is not seen.”

217. Finally it is added that perfect knowledge of the truth is when two exemplar species come together in the mind: one inherent in it, namely the created one, the other flowing into it, namely the uncreated one; and thus do we attain the word of perfect truth.a

a.a [Interpolated text, in place of ‘and thus do we attain...’] shining in the mind. And after a single idea has from these two species been put together for understanding the thing whose idea it is, the mind conceives it [Henry, Summa a.1 q.3].