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St. Thomas and shape as anything Devine in issues

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It is so, under divine efficacy. Does the metaphysician have anything to say relevant to the battle between the design theorists and the evolutionary scientists? On the one hand, what I have been suggesting places form in the realm of products of the divine mind. The forms of things have a unity which we rightly associate with mind. Once one recognizes the need to trace the forms to the divine mind, there remains the entire question of how the actual forms which we witness in things get to be there.

99 As St. Thomas notes, “being” in such a text refers to the proper intelligible character of the thing. We read: [Aristotle] says, first, that because the aforementioned differences are constitutive of the things spoken of above, it is evident that the “being” [ipsum esse] of the aforementioned things is said in as many ways as there are differences. For the difference completes the definition signifying the being [esse] of the thing. For such an item is a threshold because it is so positioned.

Cf. Sent. 2A obj. 3 and ad 3 (pp. 464 [171] and 467 [186]): Shape is only a sign. 14 Notice that such words as “idea” and “species” relate etymologically to seeing and the visible. Accordingly, in Thomas Aquinas, Super Epistolas s. Pauli lectura, ed. R. Cai (Turin: Marietti, 1953), we find Thomas St. Thomas & Form as Something Divine in Things 61 commenting, at Super Primam epistolam b. 3: Lux in sensibilibus est principium videndi; unde illud quo aliquid cognoscitur quocumque modo, dicitur lux.

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