7 When Christ Who is God and Who enters existence with the love before the

7 when christ who is god and who enters existence

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7. When Christ, Who is God and Who enters existence with the love before the foundation of the world, gives us the full image and likeness of God but as no mere copy but the fullness of God since he is God and not only Who gives us the love that breaks all divides since as men-in-Christ, partaking in His Salvation we experience the love before images and likeness and thus the love that is MOST fully in the image and likeness of God , we can love God beyond even the limits of a creature reaching for God, this is the gift of Christ’s humbling himself into man. 8. Is this not Incarnational knowledge? 82 | P a g e
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And the glory which thou hast given men, I have given to them that they may be one, as we also are one. I in them, and thou in me: that they may be made perfect in one: and the world may know that thou has sent me, and hast loved them, as thou hast also loved me. Father, I will that where I am, they also whom thou hast given me, may be with me: that they may see my glory, which thou hast given me: because thou hast loved me before the foundation of the world. Just Father, the world hath not known thee: but I have known thee: and these have known, that thou hast sent me. And I have made known thy name to them, and will make it known: that the love wherewith thou has love me, may be in them, and I in them.” (Gospel of John XVII 22-26) Additional Selected Sources: DeVeritate Q. 19 Summa Theologica I Q 50-58, Q 76, a2, Q 89-90 Etienne Gilson, Christian Philosophy of St. Thomas , pgs 187-199 Cardinal Newman, The Individuality of the Soul Anton Pegis, Saint Thomas and the Meaning of Human Existence _______ The Problem of the Soul in the Thirteenth Century _______The Separated Soul and Its Nature in St. Thomas _______ Between Immortality and Death: Some Further Reflections on Summa Contra Gentiles _______At the Origins of the Thomistic Notion of Man The problem of knowledge after death is a very complicated answer in St. Thomas and using the De Veritate is the place to go but it isn’t always the clearest as it is a series of responses to specific objections and the fullness of Thomas’ position might not be clear from one passage. In Q 19 he is not dealing with those who think the soul knows better after death, but those who think the soul knows nothing after death. Hence his answer accentuates a defense of how the soul knows after death and not so much the problem of the difficulties of knowing after death. Here is a good passage: “From all this we can conclude that the soul understands in three ways after death. In one, it understands through species which it received from things while it was in the body. In the second, through species which God infuses in it at the time of its separation from the body. In the third, by seeing separated substances and looking at the species of things which are in them. But this lasf mode does not lie within their free choice but within that of the separated substance, which opens its intelligence when it speaks and closes it when it is silent. We have said before what sort of speech this is.” (this is in the reply of Q 19) In some sense the soul knows better and in some senses not as perfectly. Here’s the paradox: If the soul and body are intended for unity, to say that the soul knows better after death (and to make this statement without qualification)
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