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adrian1
Guest
Why the devils can’t repent? In think that the state of Devils is and remain a mystery for pur human mind…
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Arkansan
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Angels do not reason discursively as we do, proceeding from premise to conclusion. Because of this, it’s not possible for them to “change their mind” regarding what their end as rational creatures is. Thus, each angel was immediately saved or damned after their creation. We will be likewise upon our deaths.
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STT
Guest
What is another sort of reasoning?Angels do not reason discursively as we do, proceeding from premise to conclusion. Because of this, it’s not possible for them to “change their mind” regarding what their end as rational creatures is. Thus, each angel was immediately saved or damned after their creation. We will be likewise upon our deaths.
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Arkansan
Guest
Strictly speaking, “reasoning” refers only to discursive reasoning. But angels have another form of intellection, whereby in understanding a concept they understand immediately all the conclusions which would follow from premises.
http://www.newadvent.org/summa/1058.htm#article3
http://www.newadvent.org/summa/1058.htm#article3
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BlackFriar
Guest
Strangely Aquinas regards discursive reasoning in this life as a defect of the intellect.
We are actually made for direct intuitive reasoning:
We are actually made for direct intuitive reasoning:
(Catholic Encyclopedia on “Reason”)"Reasoning, as St. Thomas says, is a defect of intellect. True, in certain acts our mind functions as intellect; there are immediate truths (ámesa) and first principles (archaí) which we intuit or grasp with our intellect; and in such verities there can be no deception or error. On this point the Scholastic system may be said to be absolutely intellectualist or noocentric. The meanest intellect is, to use an expression of St. Augustine, capax Dei. Within a certain region our cognitive faculties are absolutely infallible. Yet the Scholastics also unanimously hold that man’s specific mark is ratiocination or discursus. Some indeed, like St. Augustine (who was intent on his analogy between logos in man and in the Blessed Trinity), insist on the intuitional aspect of our mental operations, and pass over the actual process as a whole. Yet none denied that in this life our knowledge is a thing of shreds and patches, laboriously woven from the threads of sense. It is only in patria, for instance, that God’s existence will be to us as self-evident as the principle of contradiction is now. The beatific vision will, in fact, be not only as evident, but also as immediate as our present intuition of personal consciousness. But then we shall be on a level with the angels, who are subsistent intelligences or pure intuitives. An angel, in Scholastic philosophy, is practically the equivalent of noûs (intellectus, intellegentia) when used by such writers as Aristotle, Porphyry, Plotinus, or Pseudo-Dionysius, to denote not a faculty, but a species of being.
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