The Reason for, and an Outline of, the Work as a Whole
To the Reader
Since no one can become an accomplished
theologian without having previously laid down firm foundations in metaphysics,
I had always thought that before I wrote my theological commentaries (part
of which have already been published and the rest of which I am working
on so that they might, God willing, be finished as soon as possible), it
would be worthwhile first to publish the present book, meticulously worked
out, which I now offer to you, Christian reader. However, for good reasons
I was unable to put off my studies of the third part of St. Thomas's Summa
Theologiae and had to commit them to print before all else. Still,
every day I saw more and more clearly the extent to which divine and supernatural
theology needs and requires this human and natural [theology]--to such
an extent that I did not hesitate to interrupt that unfinished work for
a little while in order to give (or, better, restore) to this metaphysical
doctrine its rightful place and standing, as it were. Even though I have
taken longer to finish that other work than I had initially intended, and
despite the insistent demands of many who desired the completion of my
commentaries on the third part and, indeed (if one can hope for such a
thing), on the whole of St. Thomas's Summa Theologiae, I could never
regret having undertaken this present labor; and I trust that the reader--at
least after having been induced by experience itself--will confirm this
sentiment of mine.
In the present work I am doing philosophy
in such a way as to keep always in mind that our philosophy should be Christian
and a servant to divine theology. I have kept this goal in view, not only
in discussing the questions but even more in choosing my views or opinions,
inclining toward those which seem to comport better with piety and revealed
doctrine. For the same reason, I occasionally interrupt a philosophical
discussion and turn to certain theological matters, not so much in order
to take the time to examine and explain them in detail (which would fall
outside the subject matter I am dealing with here) as in order to indicate
explicitly to the reader the way in which the principles of metaphysics
should be invoked and adapted in confirming theological truths. I admit
that in treating those divine perfections that are called attributes I
have gone on at greater length than, it might seem to some, my present
purpose demands. But I was forced to do this, first of all, by the sublimity
and profundity of the subject matter and, secondly, by the fact that it
never seemed to me that I was going beyond the limits of natural reason
or, consequently, of metaphysics.
Since I have always believed that a tremendous
power to understand and penetrate things resides in examining and judging
them by means of an appropriate method--a power that I could scarcely maintain
if, in the manner of the commentators, I discussed all the questions in
the arbitrary and, as it were, casual order in which they occur in the
Philosopher's text [the Metaphysics]--I decided that it would be
more expedient and useful if I were to preserve the order of teaching in
examining and putting before the eyes of the reader all the things that
can be investigated and expected in regard to the object of this wisdom
as a whole. Accordingly, the first disputation in the present work explains
just what that object is; and in this disputation we explain at the same
time the sublimity, usefulness, and other attributes that authors normally
explain in their introductions to the sciences. After that, in the first
volume we carefully discuss the broadest and most universal concept of
this object--namely, that by which it is called being--along with
its properties and causes. I have gone on at more length than is normal
in studying the causes [of being], because I believe that this study is
both very difficult and also extremely useful for all of philosophy and
theology. In the second volume we have taken up the less universal concepts
of this same object, beginning with the division of being into created
being and uncreated being, since this division has priority
and is closer to the quiddity of being, as well as being more suited to
the unfolding of the present doctrine, which then proceeds through the
partitions that fall under these concepts to all the genera and grades
of being that are contained within the bounds or limits of this science.
However, since many will want to have this
universal doctrine related to the books of Aristotle, both in order to
see better which principles of this great philosopher support it and also
in order that it might be used more easily and conveniently for understanding
Aristotle himself, I have also tried to serve the reader in this regard
by providing a detailed index, by means of which, if it is read attentively,
the reader will be able (if I am not mistaken) to comprehend and retain
in memory all the topics that Aristotle discusses in the books of the Metaphysics
and to have near at hand all the questions that are usually brought
up by the commentators on those books.
Lastly, we are at pains to remind the kind reader
that this is indeed one book, and that its disputations would have been
joined in a single volume were it not for a compelling reason. For, first
of all, we divided the book into two volumes so that it would not prove
troublesome because of its size; and, second, we sent out this first volume
as soon as it came from the press in order that we might fulfill our duty
as best we could to the students of our labors--though the other volume
has already gone to press, with the result, I believe, that this part will
not have been thoroughly read before the second part is published. May
both parts, along with the rest of our endeavors, accrue to the greater
glory of God, the Highest Good, and to the benefit of the Catholic Church.
Farewell.
Translated by
Alfred J. Freddoso
University of Notre Dame
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