Tuesday, February 24, 2009

Wisdom from...

CESARIUS OF ARLES (470-543): The discipleship of the cross

Our Lord and Savior said that we must take up our cross and follow him. What does it mean to take up one's cross? Bearing every annoyance patiently. That is following Christ. When someone begins to follow his way of life and his commandments, that person will meet resistance on every side. He or she will be opposed, mocked, even persecuted, and this not only by unbelievers but also by people who to all appearances belong to the body of Christ, though they are really excluded from it by their wickedness; people who, being Christians only in name, never stop persecuting true Christians.

If you want to follow Christ, then, take up his cross without delay. Endure injuries, do not be overcome by them. If we would fulfill the Lord's command: If anyone wants to be my disciple, let him take up his cross and follow me, we must strive with God's help to do as the apostle says: As long as we have food and clothing, let this content us. Otherwise, if we seek more material goods than we need and desire to become rich, we may fall prey to temptation. The devil may trick us into wanting the many useless and harmful things that plunge people into ruin and destruction. May we be free from this temptation through the protection of our Lord, who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.
(Sermo 159, 5-6: CCL 104, 653-654.)

Cesarius, archbishop of Arles, was very much influenced by Saint Augustine and combatted semi-pelagianism at the Council of Orange in 529.

ST. AUGUSTINE: Love of Neighbor

Persons who love God cannot despise him when he commands us to love our neighbor. And do those who in spiritual holiness love their neighbor love anything but God in that neighbor? Let us, then, love one another, so that, we may attract one another to love God in ourselves by means of love. In this way we may be closely united and be the Body of such a Head!
-- Sermon on John 65, 2

Prayer. Increase my faith, Lord, increase my hope, and increase my love! How wonderful and unmatched is your goodness!
-- Soliloquies 1, 1


[1] We have now shown that the effort to demonstrate the existence of God is not a vain one. We shall therefore proceed to set forth the arguments by which both philosophers and Catholic teachers have proved that God exists.

[2] We shall first set forth the arguments by which Aristotle proceeds to prove that God exists. The aim of Aristotle is to do this in two ways, beginning with motion.

[3] Of these ways the first is as follows. Everything that is moved is moved by another. That some things are in motion—for example, the sun—is evident from sense. Therefore, it is moved by something else that moves it. This mover is itself either moved or not moved. If it is not, we have reached our conclusion—namely, that we must posit some unmoved mover. This we call God. If it is moved, it is moved by another mover. We must, consequently, either proceed to infinity, or we must arrive at some unmoved mover. Now, it is not possible to proceed to infinity. Hence, we must posit some prime unmoved mover.

[4] In this proof, there are two propositions that need to be proved, namely, [1] that everything that is moved is moved by another, and [2] that in movers and things moved one cannot proceed to infinity.

[5] The first of these propositions Aristotle proves in three ways. The first way is as follows. If something moves itself, it must have within itself the principle of its own motion; otherwise, it is clearly moved by another. Furthermore, it must be primarily moved. This means that it must be moved by reason of itself, and not by reason of a part of itself, as happens when an animal is moved by the motion of its foot. … It is also necessary that a self-moving being be divisible and have parts, since, as it is proved in the Physics [VI, 4], whatever is moved is divisible.

[6] … That which is held to be moved by itself is primarily moved. Hence, when one of its parts is at rest, the whole is then at rest. … But nothing that is at rest because something else is at rest is moved by itself; for that being whose rest follows upon the rest of another must have its motion follow upon the motion of another. It is thus not moved by itself. Therefore, that which was posited as being moved by itself is not moved by itself. Consequently, everything that is moved must be moved by another.

[7] … [T]he force of Aristotle’s argument lies in this: if something moves itself primarily and through itself, rather than through its parts, that it is moved cannot depend on another. But the moving of the divisible itself, like its being, depends on its parts; it cannot therefore move itself primarily and through itself. … What must rather be true is this conditional proposition: if the part were at rest, the whole would be at rest. Now, this proposition would be true even though its antecedent be impossible. In the same way, the following conditional proposition is true: if man is an ass, he is irrational.

[NB: St. Thomas is referring to the logical truth that any syllogism with a false antecedent––that is, the "If" part of an "If, then" statement––is necessarily valid, since its consequent could be either true or false. An antecedently false syllogism, in other words, always has a valid conclusion, but is not sound.]

[8] In the second way, Aristotle proves the proposition by induction [Physics VIII, 4]. Whatever is moved by accident is not moved by itself, since it is moved upon the motion of another. … Now, whatever is moved is moved through itself or by accident. If it is moved through itself, then it is moved either violently or by nature; if by nature, then either through itself, as the animal, or not through itself, as heavy and light bodies. Therefore, everything that is moved is moved by another.

[9] In the third way, Aristotle proves the proposition as follows [VIII, 5]. The same thing cannot be at once in act and in potency with respect to the same thing. But everything that is moved is, as such, in potency. For motion is the act of something that is in potency inasmuch as it is in potency. That which moves, however, is as such in act, for nothing acts except according as it is in act. Therefore, with respect to the same motion, nothing is both mover and moved. Thus, nothing moves itself.

[10] It is to be noted, however, that Plato, who held that every mover is moved [Phaedrus], understood the name motion in a wider sense than did Aristotle … [who] understood motion strictly, according as it is the act of what exists in potency inasmuch as it is such. So understood, motion belongs only to divisible bodies, as it is proved in the Physics [VI, 4]. According to Plato, however, that which moves itself is not a body. Plato understood by motion any given operation, so that to understand and to judge are a kind of motion. Aristotle likewise touches upon this manner of speaking in the De anima [III, 7]. Plato accordingly said that the first mover moves himself because he knows himself and wills or loves himself. In a way, this is not opposed to the reasons of Aristotle. There is no difference between reaching a first being that moves himself, as understood by Plato, and reaching a first being that is absolutely unmoved, as understood by Aristotle.

[11] The second proposition, namely, that there is no procession to infinity among movers and things moved, Aristotle proves in three ways.

[12] The first is as follows [VII, 1]. If among movers and things moved we proceed to infinity, all these infinite beings must be bodies. For whatever is moved is divisible and a body … [cf. Physics VI, 4]. But every body that moves some thing moved is itself moved while moving it. Therefore, all these infinites are moved together while one of them is moved. But one of them, being finite, is moved in a finite time. Therefore, all those infinites are moved in a finite time. This, however, is impossible.

[13] Furthermore, that it is impossible for the abovementioned infinites to be moved in a finite time Aristotle proves as follows. The mover and the thing moved must exist simultaneously. … But bodies cannot be simultaneous except through continuity or contiguity. Now, since, as has been proved, all the aforementioned movers and things moved are bodies, they must constitute by continuity or contiguity a sort of single mobile. In this way, one infinite is moved in a finite time. This is impossible, as is proved in the Physics [VII, 1].

[14] The second argument proving the same conclusion is the following. In an ordered series of movers and things moved (this is a series in which one is moved by another according to an order) [In moventibus et motis ordinatis, quorum scilicet unum per ordinem ab alio movetur], it is necessarily the fact that, when the first mover is removed or ceases to move, no other mover will move or be moved. For the first mover is the cause of motion for all the others. But, if there are movers and things moved following an order to infinity, there will be no first mover, but all would be as intermediate movers. Therefore, none of the others will be able to be moved, and thus nothing in the world will be moved.

[NB: Ordinal motion does not exactly mean 'serial' or 'step by step' motion. Rather, it refers to the idea of, let us say, distributed simultaneous efficiency. The efficient causation in an ordered causal system is distributed simultaneously throughout the elements involved at every moment of change. For example, when a boy splashes water by hitting the surface of a creek with a stick, his hand, the stick, and the disrupted water are all, so to speak, causally concurrent. There is a proper order, a determinate structure, of this event, which cannot happen without all the elements being in the right place at the right––namely, the same––time. Moreover, we must realize that the boy's hand simultaneously depends on its attachment to his body, his body on its attachment to the earth, the earth on its place in the solar system, and so on. Everything in the cosmos must occur in an exact causal, albeit not temporal, order for the water to splash as it does. This is more or less what St. Thomas means by what happens in motis ordinatis.]

[15] The third proof comes to the same conclusion, except that, by beginning with the superior, it has a reversed order. … That which moves as an instrumental cause cannot move unless there be a principal moving cause. But, if we proceed to infinity among movers and things moved, all movers will be as instrumental causes, because they will be moved movers and there will be nothing as a principal mover. Therefore, nothing will be moved.

[16] Such, then, is the proof of both propositions assumed by Aristotle in the first demonstrative way by which he proved that a first unmoved mover exists.

[17] The second way is this. If every mover is moved, this proposition is true either by itself or by accident. If by accident, then it is not necessary, since what is true by accident is not necessary. It is something possible, therefore, that no mover is moved. But if a mover is not moved, it does not move…. It is therefore possible that nothing is moved. For, if nothing moves, nothing is moved. This, however, Aristotle considers to be impossible—namely, that at any time there be no motion. Therefore, the first proposition was not possible, since from a false possible, a false impossible does not follow. Hence, this proposition, every mover is moved by another, was not true by accident. …

[19] But, if the proposition that every mover is moved is true by itself, something impossible or awkward likewise follows. For the mover must be moved either by the same kind of motion as that by which he moves, or by another. If the same, a cause of alteration must itself be altered, and further, a healing cause must itself be healed, and a teacher must himself be taught and this with respect to the same knowledge. Now, this is impossible.So that, if the proposition were true, the same thing would be possessed and not possessed by the same being—which is impossible.

If, however, the mover is moved by another species of motion, so that (namely) the altering cause is moved according to place, and the cause moving according to place is increased, and so forth, since the genera and species of motion are finite in number, it will follow that we cannot proceed to infinity. There will thus be a first mover, which is not moved by another.

Will someone say that there will be a recurrence, so that when all the genera and species of motion have been completed the series will be repeated and return to the first motion? This would involve saying, for example, that a mover according to place would be altered, the altering cause would be increased, and the increasing cause would be moved according to place. Yet this whole view would arrive at the same conclusion as before: whatever moves according to a certain species of motion is itself moved according to the same species of motion, though mediately and not immediately.

[20] It remains, therefore, that we must posit some first mover that is not moved by any exterior moving cause.

[21] Granted this conclusion—namely, that there is a first mover that is not moved by an exterior moving cause—it yet does not follow that this mover is absolutely unmoved. That is why Aristotle goes on to say that the condition of the first mover may be twofold [VIII, 5]. The first mover can be absolutely unmoved. If so, we have the conclusion we are seeking: there is a first unmoved mover. On the other hand, the first mover can be self-moved. This may be argued, because that which is through itself is prior to what is through another. Hence, among things moved as well, it seems reasonable that the first moved is moved through itself and not by another.

[22] But, on this basis, the same conclusion again follows: … it cannot be said that, when a mover moves himself, the whole is moved by the whole. Otherwise, the same difficulties would follow as before: one person would both teach and be taught, and the same would be true among other motions. It would also follow that a being would be both in potency and in act; for a mover is, as such, in act, whereas the thing moved is in potency. Consequently, one part of the self-moved mover is solely moving, and the other part solely moved. We thus reach the same conclusion as before: there exists an unmoved mover.

[23] Nor can it be held that both parts of the self-moved mover are moved, so that one is moved by the other, or that one moves both itself and the other, or that the whole moves a part, or that a part moves the whole. All this would involve the return of the aforementioned difficulties: something would both move and be moved according to the same species of motion; something would be at once in potency and in act; and, furthermore, the whole would not be primarily moving itself, it would move through the motion of a part. The conclusion thus stands: one part of a self-moved mover must be unmoved and moving the other part.

[24] But there is another point to consider. Among self-moved beings known to us, namely, animals, although the moving part, which is to say the soul, is unmoved through itself, it is yet moved by accident. … [T]he moving part of the first self-moving being is not moved either through itself or by accident [cf. Physics VIII, 6]. For, since self-moving beings known to us, namely, animals, are corruptible, the moving part in them is moved by accident. But corruptible self-moving beings must be reduced to some first self-moving being that is everlasting. Therefore, some self-moving being must have a mover that is moved neither through itself nor by accident.

[25] It is further evident that, according to the position of Aristotle, some self-moved being must be everlasting. For if, as Aristotle supposes, motion is everlasting, the generation of self-moving beings (this means beings that are generable and corruptible) must be endless. But the cause of this endlessness cannot be one of the self-moving beings, since it does not always exist. Nor can the cause be all the self-moving beings together, both because they would be infinite and because they would not be simultaneous. There must therefore be some endlessly self-moving being, causing the endlessness of generation among these sublunary self-movers.

[26] Again, we see that among beings that move themselves some initiate a new motion as a result of some motion. This new motion is other than the motion by which an animal moves itself, for example, digested food or altered air. By such a motion the self-moving mover is moved by accident. From this we may infer that no self-moved being is moved everlastingly whose mover is moved either by itself or by accident. But the first self-mover is everlastingly in motion; otherwise, motion could not be everlasting, since every other motion is caused by the motion of the self-moving first mover. The first self-moving being, therefore, is moved by a mover who is himself moved neither through himself nor by accident. …

[28] Now, God is not part of any self-moving mover. In his Metaphysics [XII, 7], therefore, Aristotle goes on from the mover who is a part of the self-moved mover to seek another mover—God—who is absolutely separate. For, since everything moving itself is moved through appetite, the mover who is part of the self-moving being moves because of the appetite of some appetible object. This object is higher, in the order of motion, than the mover desiring it; for the one desiring is in a manner a moved mover, whereas an appetible object is an absolutely unmoved mover. [Cum enim omne movens seipsum moveatur per appetitum, oportet quod motor qui est pars moventis seipsum, moveat propter appetitum alicuius appetibilis. Quod est eo superius in movendo: nam appetens est quodammodo movens motum; appetibile autem est movens omnino non motum.] There must, therefore, be an absolutely unmoved separate first mover. This is God.

[29] Two considerations seem to invalidate these arguments. The first consideration is that, as arguments, they presuppose the eternity of motion, which Catholics consider to be false.

[30] To this consideration the reply is as follows. The most efficacious way to prove that God exists is on the supposition that the world is eternal. Granted this supposition, that God exists is less manifest. For, if the world and motion have a first beginning, some cause must clearly be posited to account for this origin of the world and of motion. That which comes to be anew must take its origin from some innovating cause; since nothing brings itself from potency to act, or from non-being to being.

[31] The second consideration is that the demonstrations given above presuppose that the first moved being, namely, a heavenly body, is self-moved. This means that it is animated, which many do not admit.

[32] The reply to this consideration is that, if the prime mover is not held to be self-moved, then it must be moved immediately by something absolutely unmoved. Hence, even Aristotle himself proposed this conclusion as a disjunction: it is necessary either to arrive immediately at an unmoved separate first mover, or to arrive at a self-moved mover from whom, in turn, an unmoved separate first mover is reached.

[33] In Metaphysics II [Ia, 2] Aristotle also uses another argument to show that there is no infinite regress in efficient causes and that we must reach one first cause—God. This way is as follows. In all ordered efficient causes, the first is the cause of the intermediate cause, whether one or many, and this is the cause of the last cause. But, when you suppress a cause, you suppress its effect. Therefore, if you suppress the first cause, the intermediate cause cannot be a cause. Now, if there were an infinite regress among efficient causes, no cause would be first. Therefore, all the other causes, which are intermediate, will be suppressed. But this is manifestly false. We must, therefore, posit that there exists a first efficient cause. This is God.

[34] Another argument may also be gathered from the words of Aristotle. In Metaphysics II [Ia, 1] he shows that what is most true is also most a being. But in Metaphysics IV [4] he shows the existence of something supremely true from the observed fact that of two false things one is more false than the other, which means that one is more true than the other. This comparison is based on the nearness to that which is absolutely and supremely true. From these Aristotelian texts we may further infer that there is something that is supremely being. This we call God.

[If there is no such thing as absolute truth, there is no such thing as lying.]

[35] … Contrary and discordant things cannot, always or for the most part, be parts of one order except under someone’s government, which enables all and each to tend to a definite end. But in the world we find that things of diverse natures come together under one order, and this not rarely or by chance, but always or for the most part. There must therefore be some being by whose providence the world is governed. This we call God.

(SCG I, xiii)


My God, could there be any greater blindness than ours? Full of miseries and vileness, we want to appear and to be esteemed as someone really important! It is our self-love which so blinds us! God grants us a wonderful grace when He enlightens us to know our abjection, because the knowledge of our miseries and defects is a sign of conversion of heart. Anyone who wants to know himself does not want to be esteemed. If he is considered imperfect and treated as such, he is not upset. He has been cured of his blindness.
(Sermons 38; O. IX, pp. 408-409)


THERE is a notion adrift everywhere that imagination, especially mystical imagination, is dangerous to man's mental balance. Poets are commonly spoken of as psychologically unreliable; and generally there is a vague association between wreathing laurels in your hair and sticking straws in it. Facts and history utterly contradict this view. Most of the very great poets have been not only sane, but extremely business-like; and if Shakespeare ever really held horses, it was because he was much the safest man to hold them. Imagination does not breed insanity. Exactly what does breed insanity is reason. Poets do not go mad, but chess-players do. Mathematicians go mad, and cashiers, but creative artists very seldom.


unBeguiled said...

Everything that is moved is moved by another.


Everything moves.

the Cogitator said...


1. Uh, care to elaborate on this retort?

1a. What do you mean by "everything"?

2. If I grant you that everything (again, "every thing", "Everything", ?) moves, let me ask you: relative to what?

3. Are you sure you grasp the Aristotelian as opposed to Newtonian sense of "motion"? The former has to do with change (i.e., act-potency) generaliter, not strictly with local motion as in the latter.


unBeguiled said...

Every thing is in constant motion relative to other things. There is no absolute reference frame. (Luminiferous aether has been untenable since 1887)

This is basic physics.

the Cogitator said...


Yes, that is basic physics. It is not, however, Aristotelian physics, which is the discourse-scheme in which St. Thomas must be addressed. The difference is that Aristotle is referring to actuality and potentiality, not simple local motion, as I indicated above. Actuality precedes potentiality as a metaphysical, albeit not logical, principle. That which is merely potential can actuate neither some other potential nor itself. This being so, we are led to account for the actuating basis of all the potential things (i.e., things "in motion" from potentiality to actuality) which we see in the universe. Motion for Aristotle and St. Thomas, then, is not primarily kinetic or potential (in the Newtonian-Leibnizian) sense, but Aristotelian motion can take the form of kinetic motion observed by scientists.

As you say, everything moves—yet, as you also note, not relative to (or “owing to”) itself, but relative to any- and everything else. The pervasive dependence of material objects on other things for their own metaphysical actuation (and, derivatively, kinetic motion), is precisely the point of the argument from motion. Einsteinian relativity makes it a property of the entire universe to be in contingent, relative flux in various frames of reference, and this pancosmic potentiality is exactly what the argument from motion is hones in on. This potential dependence holds for objects in spacetime, as well as for space and time themselves. Precisely because there is no absolute time in the universe and no absolute motion, while there is plainly change-in-time, it falls to the Unmoved Mover to be a transcendent cause of dependent motion. Since nothing in the universe can be the absolute source and measure of motion and change, there must be a source of motion outside the cosmos, and one which is subject neither to material local motion nor metaphysical potentiality. This Actus Purus is what, among other things, the Church means by God.


unBeguiled said...

"Aristotelian physics" is all wrong. We have known this since Galileo.

You are aware of what I think of metaphysics.