In this chapter, White looks at how Aquinas builds upon the 5 Ways with the study of the divine names as a distinctively theological study of the mystery of the divine nature.
In the prologue to ST I, q. 3, Aquinas creatively adapts the Aristotelian form of reflection on the questions whether a thing is and what it is, as it here applies to God:
“When the existence of a thing has been ascertained there remains the further question of the manner of its existence, in order that we may know its essence. Now, because we cannot know what God is, but rather what He is not, we have no means for considering how God is, but rather how He is not. Therefore, we must consider: (1) How He is not; (2) How He is known by us; (3) How He is named. Now it can be shown how God is not, by denying Him whatever is opposed to the idea of Him, viz. composition, motion, and the like. Therefore (1) we must discuss His simplicity, whereby we deny composition in Him; and because whatever is simple in material things is imperfect and a part of something else, we shall discuss (2) His perfection; (3) His infinity; (4) His immutability; (5) His unity” (ST I, q. 3).
The Triplex Via “Toward” the Divine Names
Aquinas’ appeal to the triplex via is at the centre of his method of divine naming.
- Via Causalitatis. God is known first per viam causalitatis, that is, by way of causality, as the transcendent cause of creatures (who in some way resemble Him). So we first start with positive knowledge of God.
- Via Negationis. However, because of God’s utterly ineffable and transcendent manner of existing, these attributes must be “thought” per viam negationis, or remotionis, that is to say, by negating or removing from them all that necessarily pertains to creaturely imperfection. Note that these negations are only to qualify prior affirmations (which have epistemic priority).
- Via Eminentiae. Finally, per viam eminentiae, that is, by way of eminence, these analogical ascriptions given to God may again be thought to exist in him, but now in an all-surpassing, preeminent way, stripped of the imperfections found in any creaturely form. We are left with a further positive but also in a position of humility to hopefully receive more of God’s revelation.
The Analogical Knowledge of God
3 types of predication:
- Univocal: Same sense (e.g., “human” to Peter & Paul). For God? No. Problem because it mistakenly treats God and us as being on the same plane of being.
- Equivocal: Different sense (e.g., “foot” for measurement and body part). For God? No. Problem because it entail a radical agnosticism about any meanings ascribed to God.
- Analogical: Related sense (e.g., “goodness” to us and God). For God? Yes. God is good in a related sense to our moral goodness, for example, but His goodness far transcends our comprehending grasp. For God, terms are predicated by a kind of super-analogy through the final stage of the triplex via.
Prodigal Catholic 