From The Modern Schoolman, 60, May 1983, 264-72.
“I believe that a careful reading of Part V of Process and
Reality leaves no doubt that God’s perfection is independent of
any given creaturely state of affairs, and that this is so obvious
as to need no other justification except attention to the text
itself. God’s advancement or fulfillment is guaranteed by his own
primordially perfect and transcendent nature. He cannot, therefore,
increase or advance in perfection.”
See also Hallman’s
“The Mistake of Thomas Aquinas and the Trinity of
A. N. Whitehead” on this site.
Anthony Flood
July 6, 2009
The Necessity of the World in Thomas Aquinas and Alfred North Whitehead
Joseph
M. Hallman
College
of Saint Thomas
Contemporary Thomists hold a variety of opinions about Whitehead’s
metaphysical system. Some judgments are quite positive, at least
implicitly.1 A negative evaluation, however, is given in an
article by William Hill, and in one by John H. Wright.2 One
of their main objections to Whitehead’s position is that for him, the
world is necessary.
Hill
believes that for Thomas, the world is freely created by God, and that
as a result God is truly agapaic, that is, unselfish and purely loving.
Creation is an “act of transcendent freedom that has no motive other
than love for what it calls into existence.”3 For Whitehead,
however, the world is necessary to God because of his status as an
actual entity, and specifically because of his consequent nature.
Whitehead’s conception of God is supposedly less Christian than that of
Thomas because the “motive for God’s love for the world is God’s own
advancement.”4
Hill
visualizes Whitehead’s God as progressively appropriating the creatures
of the world, and using them for his own growth. “He makes values
available for emerging entities not ultimately for their sakes but for
his own; his luring forward of the world is, in the end, only a means to
his own continuing actualization.”5 Since this selfish love
belongs to Whitehead’s God, but not to the God of Thomas, their concepts
of God “are conflicting and irreconcilable,” and a choice must be made
between them.6 Whitehead’s understanding of God should be
rejected and that of Thomas, upheld.
For
Wright, Whitehead’s concept of God has “enormous difficulties” from a
biblical and Christian viewpoint. One of these is that “God is
dependent on creation for consciousness, for development, and for
fullfillment. . . . God acts out of need, and ultimately intends to
acquire through creation the fulfillment of his own being.”7
Wright
also believes that Whitehead’s conception of God undermines the economy
of grace, since “the communication of aims by the divine primordial
nature, does not mean love freely and consciously bestowed, but an
unconscious act, free only in the sense of being ‘untrammeled by
reference to any particular course of things.’’’8 This
second objection is set against Whitehead’s view of the primordial
nature of God as unconscious and unconcerned with particulars, while the
first objects to his consequent nature as needing to prehend the
actualities of the world.
It is
important to note that neither Hill nor Wright objects to God’s
consequent nature in Whitehead as such. Hill writes that the consequent
nature of God “does enable one to envisage God as lovingly involved with
suffering mankind.”9 Wright as well as other contemporary
Thomists attempts to uphold a dependency of God upon the world within
the Thomistic system. He argues that although the relation between God
and creatures is only rational on God’s side, it is nevertheless a true
relation, and we are even allowed to call it “real” as long as we do not
minimize divine perfection.10 Walter Stokes made a somewhat
different suggestion some years ago, that the relation between
God and creatures is one of mutual opposition, such as those found in
the Trinity, rather than the real-rational type which Thomas visualized.
Finally, W. Norris Clarke suggests that although God cannot change in
his being or essence, he can change in the order of intention.11
All of
these suggestions are the result of the fruitful dialogue between
process theologians and Thomists. Whether or not any of these Thomistic
suggestions that God is really related to the world take root among
Thomists depends upon whether they are coherent with divine immutability
in Thomas’ sense.
What I
propose to show here is that Thomas Aquinas and Alfred North Whitehead
are closer to each other in their understanding of the necessity of
creation than is obvious at first glance. Although each holds his basic
position for different reasons, I do not believe that they are
drastically opposed.
First
of all, it is important to notice what Thomas understands as the purpose
of creation. God wills that creatures exist as ordained to “Himself as
the end . . . inasmuch as it befits the divine goodness, that other
things should be partakers therein.”12 God is the principal
object of his own will.13 He “wills and loves his own
being in itself and for its own sake . . . .”14 This is his
sole reason for willing the existence of other things, that is, for His
own sake, not theirs. In other words, God could have no other reason
for creating except to order creatures to Himself as their final end.
He does not will that things exist because of their intrinsic worth,
independent of his creating them, but because of his own worth, which is
the ultimate source or theirs. Thus God’s creation is unnecessary so
far as he is concerned.
Since
then the divine goodness can be without other things, and, indeed, is in
no way increased by other things, it is under no necessity to will other
things from the fact of willing its own goodness.15
R.
Garrigou-Lagrange stresses this Thomistic doctrine by writing that God
“necessarily delights in the divine goodness and maintains a
predominating indifference with regard to everything created . . . .”16
When certain key passages in Thomas are examined, however, the divine
attitude of “predominating indifference” becomes a questionable
interpretation of Thomas’ doctrine.
One of
the best treatments of necessity by Thomas is in the Summa Theologiae
I.82.1, where he distinguishes between its various types. Natural and
absolute necessity mean “that which cannot not be.” Absolute necessity
is also defined as “dependence upon prior causes.”17 Such
absolute necessity is either material, “as when we say that everything
composed of contraries is corruptible;” or it is formal, “as when we say
it is necessary for the three angles of a triangle to be equal to two
right angles.” This natural and absolute necessity is also intrinsic.18
Extrinsic necessity, which is necessity because of some extrinsic cause,
is secundum quid or relative necessity.19 It can be
imposed by either the end in view (final cause) or by an agent
(efficient cause). Necessity which is imposed by an efficient cause
Thomas calls necessitas coactionis or the necessity of coercion.
Necessity which is imposed by a final cause is called necessitas
finis, but also necessity ex conditione, conditionata,
ex supposition, or ex finis suppositione,21 and
it is of two types, one being more strict than the other:22
one type is the strict necessity one thing has for another, so that it
can achieve its intended goal, such as the necessity of food for the
conservation of life. This necessity is called the necessity of
indigence or ad esse. The second type is necessity of end
which is less strict. It is a condition imposed to achieve an en
easily, such as the necessity of a horse for a journey. This is called
utility, or ad bene esse.22 These distinctions may be
schematized as follows.
|
/ |
Necessity
|
\ |
|
|
Absolute (Per se; intrinsic; natural) |
|
Relative (ab Aliquo; extrinsic) |
|
/ |
\ |
/ |
\ |
|
Material |
Formal |
Efficient (Coercion) |
Final |
|
|
|
|
/ |
\ |
|
|
|
Indigence (ad esse) |
Utility (ad bene esse) |
Now it
is clear that for Thomas, God was under no absolute necessity to create,
since absolute necessity is the dependence upon prior causes, and this
is impossible for the first cause. Intrinsic necessity is purposely
ruled out as a reason for creation, since Thomas wants to distinguish
his theory from emanationist and pantheistic explana-tions such as that
of Plotinus.23 God’s “defined effects proceed from his
infinite perfection by the resolution of his intelligence and will.”24
The
extrinsic necessity of coercion is also ruled out, since it does not
befit the first cause to be coerced. But what about the necessitas
finis, variously called ex conditione, or ex suppositione?
Is it likewise ruled out because of God’s independence from the world?
Could the world he necessary for God as food is necessary for life, or
less strictly, as a horse is necessary as one way to make a journey?
Even
though Thomas does not say this explicitly when he discusses the
necessity of creation, he does go part of the way by holding that the
world is necessary by an extrinsic necessity which he calls ex
suppositione or ex conditione. The most important text which
makes this point is Summa Contra Gentiles I.82-83. There Thomas
strongly argues that God does necessarily will things other than
himself. He emphasizes the serious consequence which arises if God does
not will creatures to be necessarily. It seems inevitable that
potentiality and mutability must arise in God if he wills creatures to
exist in a contingent manner. Either his will is contingent, mutable,
and includes potentiality, or in some sense it is necessary. Since it
cannot include potentiality it must necessarily will creatures to be
ex suppositione.25
Given
the supposition that God wills or shall will something, it is impossible
that he shall not will it or does not will it because his will is
immutable.26
One
example of this necessity is the running Socrates: “Given the
supposition that he will run, it is impossible for him not to run.”
Whatever is, necessarily is, because God freely wills it to be so for
all eternity, although he need not have so willed it to be.
Thomas
also uses this type of necessity to explain divine providence which
“possesses an unchangeable character not of absolute necessity, but of
conditional necessity (conditionatae).” For example, “Si Deus
praescivit hoc futurum, erit,”27 or “Si Deus hoc vult,
necesse est hoc esse.”28
The
necessity for God to will contingent effects apparently falls outside of
the distinction Thomas usually makes between necessity of indigence or
need (ad esse) and utility (also called ad bene esse).
Thus:
Necessity
|
\ |
|
|
Relative |
|
|
\ |
|
|
Final |
|
|
/ |
\ |
|
Indigence |
Utility
Of God willing what He wills,
other than Himself. (?) |
I
suggest that Thomas would have better held that the necessity of
creation, and that imposed by providence, is a case of the less strict
necessity of utility, or ad bene esse. This would mean that the
creation of this world is necessary to God, as one of the ways he
can be “well,” that is, as creator of the world with the ontological
relation which creation implies. His purpose in creating would he to
achieve his own well being, that is, as a partner in dialogue, rather
than to attain it in some other way.
Although Thomas would have had to discover a type of utility or well
being for God which was the special and unique result of creation, but
would not take away from divine perfection, this would have been more
consistent than to leave one type of extrinsic necessity hanging, as be
appears to have done. One can only speculate as to why Thomas was less
consistent here than he might have been. One obvious possibility is
that complete adherence to his necessity scheme might have seemed to
compromise the doctrine of God’s independence from the world. Another
possibility is that his thinking here is simply unfinished. In any case
if Thomas had adhered to his own necessity scheme in this case, God
would certainly not appear to have a “predominating indifference” toward
creation.
Hypothetical Necessity
Necessity ex suppositione has been commonly interpreted as
hypothetical necessity. Thus the Blackfriars edition of the Summa
Theologiae translates I.19.3 as follows:
However, there is an hypothetical necessity here, for on the
suppposition that he does will a thing it cannot be unwilled, since his
will is immutable.29
The
Latin text, however, does not suggest the term “hypothetical” at all:
Et
tamen necessarium est ex suppositione. Suppositio enim quod velit, non
potest non velle, quia non potest voluntas ejus mutari.
R.
Garrigou-Lagrange also uses hypothetical for the necessity of
supposition, as does Etienne Gilson, and the Lexicon of Deferrari and
Barry.30 It is clear that the necessity of supposition is
not hypothetical when used to describe the relationship between God’s
will and the existence of creatures. There is real necessity that
things exist, given the fact that they do, not the hypothesis that they
might. There is no obvious reason for understanding necessity ex
suppositione as hypothetical. It is certainly more reasonable to
say with Thomas that, given the immutability of the divine will, the
world necessarily exists by an extrinsic type of necessity. This need
not undermine the divine freedom as long as one does not place God under
any absolute/internal/natural necessity with regard to creation.31
Necessity Creation in Whitehead
If one
considers only the primordial nature of God in Whitehead, it is correct
to say that God does create freely. The eternal ordering or valuation
of eternal objects is primordial and without necessity of any kind.
“His unity of conceptual operation is a free creative act, untrammeled
by reference to any particular course of things.”32 This
side of God’s nature is “free, complete, primordial, eternal, actually
deficient, and unconscious.”33 God establishes a primordial
order among the eternal objects which could have been otherwise. Here
Whitehead is similar to Thomas in that. God is under no internal
necessity, at least in his primordial nature.34 But what
about the aspect of God which is consequent upon the world?
The
main problem casual interpreters of Whitehead have with this question
springs from an unfortunate tendency Whitehead himself had to discuss
the divine natures as if they were separable, while in fact never
believing that they were.35 Thus although he says that the
primordial nature is unconscious and deficient in actuality while the
consequent nature is conscious and fully actual, the two natures are
distinct only by a “distinction of reason.” God as “a primordial
actuality” which has “neither fullness of feeling, nor consciousness” is
an “abstraction,”36
As an
actual entity, God weaves together his conceptual feelings (of eternal
objects) with his physical feelings (of the world). The truth and the
profound significance of this unification of conceptual and physical
feelings is clearly expressed in Process and Reality, V.II.IV.
Every actuality is prehended by God, not only for what it is, but for
what it becomes in such a perfected system:
. . .
its sufferings, its sorrows, its failures, its triumphs, its immediacies
of joy—woven by rightness of feeling into the harmony of the universal
feeling, which is always immediate, always many, always one, always with
novel advance, moving onward and never perishing.37
According to Whitehead, everything in the world is “saved by its
relation to the completed whole,” that is, by God’s ability to unify
primordial and consequent prehensions. Does God, then, truly need the
world to be God? The answer is, yes, but no. He needs a world
to be God, but no particular world. Because of the unity of his two
natures, whatever imperfections are prehended are perfected by
harmonizing physical with conceptual feelings. God needs no particular
state of affairs, and is perfectly satisfied with any. For Whitehead,
God does not selfishly seek his own fulfillment as an actual entity,
since under any and all conditions of the world, he is perfectly
fulfilled. He needs no given world to be perfect, since his perfection
is not a dependent one. Unlike God in Thomas, however, his perfection
is interdependent because of his constant commerce with the imperfect
world.
My
interpretation of Whitehead here is, I believe, both obvious and correct
in spite of certain texts in Process and Reality which might
suggest otherwise. It is also upheld by one of the leading interpreters
of Whitehead, William Christian.38
It
might well seem doubtful [he writes] whether the world affects God so
radically as God affects the world, and whether God requires the world
so crucially as the world requires God. Hence it might seem less true
to say that the world created God than that God creates the world.39
I
believe that a careful reading of Part V of Process and Reality
leaves no doubt that God’s perfection is independent of any given
creaturely state of affairs, and that this is so obvious as to need no
other justification except attention to the text itself. God’s
advancement or fulfillment is guaranteed by his own primordially perfect
and transcendent nature. He cannot, therefore, increase or advance in
perfection.
The
unity of God also explains how his love is able to transform the world.
After being prehended and completed in him, the “perfected actuality
passes back into the temporal world . . . . For the kingdom of heaven is
with us today. . . . What is done in the world is transformed into a
reality in heaven, and the reality of heaven passes back into the
world.”40 God is continually perfecting and improving the
world, based upon his perfect conceptual vision of how things ought to
be.
The
motive for God’s love of the world is his own primordial goodness and
not his temporal advancement. The significance of God’s transforming
activity, although only briefly treated by Whitehead, should be noted in
any comparison or contrast between Thomas’ and Whitehead’s views of God:
There is no equivalent way in Thomas for God to make the world better,
to actively work to overcome its conflicts, resolve its dilemmas,
lighten its burdens. God for Thomas simply is. He cannot be the
“fellow sufferer who understands” or the “great companion,” since he is
incapable of receiving the imperfect being of the world into himself.
In Whitehead God not only receives the imperfect world, but perfects it
in himself, and effectively attempts to improve it by passing the
transformed entity back to others.
Does
God need the world to be God? According to Thomas, not by intrinsic or
absolute necessity. But given the fact that the world is, it is by
extrinsic necessity. In other words, practically speaking, the world
necessarily exists, although theoretically, the being of God could have
existed perfectly without it. Whitehead never discussed the theoretical
question as to what God’s intrinsic being would have been like without
creatures, so there is no comparison possible between the two on this
point. Perhaps a Whiteheadian understanding of God’s intrinsic
perfection, independent of any world, could be contrived. In any case,
for Whitehead, God’s perfection and goodness are not dependent upon any
given world and are therefore truly independent. And if Thomas had
argued that the world was necessary as one way for God to achieve his
own well being, the two would have been closer than they are.41
Notes
1
The earliest articles showing positive responses to Whitehead were
written by the late Walter E. Stokes. See his “A Whiteheadian
Reflection on God’s Relation to the World,” in E. Cousins (ed.),
Process Theology (New York: Newman Press, 1971), pp. 137-52. See
also the other articles listed on p. 152.
2
William Hill, “Two Gods of Love: Aquinas and Whitehead,” Listening
13/3 (Fall, 1979), pp. 249-64; John H. Wright, “The Method of Process
Theology: An Evaluation,” Communio, VI/1 (Spring, 1979), pp.
38-55.
3
W. Hill, p. 259.
4
W. Hill, p. 259.
5
W. Hill, p. 259.
6
W. Hill, p. 261. The other major objection by Hill and Wright has to do
with the relationship of God to creativity in Whitehead’s system. I
shall not deal with this objection here since others have debated the
point extensively. Most recently see Robert C. Neville, Creativity
and God (New York: Seabury, 1980) and the responses by Charles
Hartshorne, Lewis Ford, and John B. Cobb, Jr., in Process Studies,
Vol. 10 (Number 3-4), pp. 93-109. From the Thomist side, see especially
W. Norris Clarke, A Philosophical Approach to God (Winston-Salem,
North Carolina: Wake Forest University, 1979), Chapter III.
7
J. Wright, p. 51.
8
J.
Wright, pp. 51-52.
9
W. Hill, p, 259.
10
John H. Wright, “Divine Knowledge and Human Freedom: The God Who
Dialogues,” Theological Studies, 38/3 {September, 1977), pp.
450·77.
11
Walter E. Stoke,’;, “God for Today and Tomorrow” in Process
Philosophy and Christian Thought, ed. Drown, James, and Reeves
(Indianapolis: Bobbs-Merril, 1971), pp. 244-63; W. Norris Clarke, “A New
Look at the Immutability of God” in God’ Knowable and Unknowable, ed.
Robert J. Roth (New York; Fordham University Press, 1973), pp. 43-72;
see the response by Lewis Ford, “The Immutable God and Father Clarke,”
The New Scholasticism, 49/2 (Spring, 1975), Pp. 189-99; also
Clarke’s even more radical position in A Philosophical Approach,
pp. 90-103.
12
Summa Theol., 1. 19. 2.
13
Summa Contra Gen., 1. 74.
14
Summa Contra Gen., 1. 75. 4.
15
Summa Contra Gen., 1. 81. 2.
16
R. Garrigou-LaGrange, God: His Existence and Nature (St. Louis;
B. Herder, 1935), Vol. 2, p. 101.
17
2 Phys. 15.
18
In the Summa Theol., 3.4.2, material and formal necessity
presuppose a principium instrinsicum; in 5 Metaphys. 6,
absolute necessity belongs to a thing intimately and proximately.
19
5 Metaphys., p. 6.
20
2 Phys. 15; De Veritate, 17 3. It is possible from 1
Sent., 2.1.4 ad 3 that necessity ex suppositione and ex
conditione is a more general category of extrinsic necessity, of
which necessitas finis is a particular instance. I do not
believe that this affects my argument however.
21
2 Sent., 29. 1. 1.
22
Cf. 1 Sent., 6.1.1 where the first is called necessity ad esse,
and the second, necessity ad bene esse. Also Summa Theol.,
3.65.4; Quodl., 4.12.2 ad 3.
23
R. Garrigou-Lagrange, The One God (St. Louis: B. Herder, 1943) p.
490.
24
Summa Theol.,1. 19.4; also Summa Contra Gen., 2.3; 23, 26,
30; De Potentia, Q. 3, a. 15.
25
2 Phys. 15 states that necessity ex suppositione or ex
conditione is from that which is posterior in existence. For
example, “necesse est hoc esse, si hoc debeat fieri.” This type of
necessity is necessity ex fine. In Periherm., 19 a 27,
Thomas distinguishes only two types of necessity, absolute and ex
suppositione. The first is defined as “impossible not to be” and
the second means “every being when it is, necessarily is.” In De
Potentia, Q. 3, a. 15, obj. 11, he distinguishes three types of
necessity, absolute, coercive, and suppositional. Curiously, in
responding to the objection, Thomas does not defend the concept of a
creation which is necessary ex suppositione as one would expect
from his other discussions, but appears instead to sidestep the
objection.
26
De Verit., 23.4; also Summa Theol., 1. 19.3; Summa
Contra Gen., 2,25.
27
Summa Theol., 1. 116. 3.
28
Summa Theol., 1.19.8 ad 1; cf. 21.3 ad 3.
29
Thomas Aquinas, Summa Theologiae (New York: McGraw-Hill, 1964),
Vol. 5, p. 15.
30
R. Garrigou-Lagrange. The One God, 511; E. Gilson says “purely
hypothetical” when discussing Summa Contra Gen., 83. The
Christian Philosophy of St. Thomas Aquinas (New York: Random House,
1956), p. 117; also in The Philosophy of St. Thomas Aquinas (St.
Louis: B. Herder, 1924), p. 102; R. Deferrari, M. Barry, I. McGuinness,
A Lexicon of St. Thomas Aquinas (Washington, D.C.: Catholic University
Press, 1948), p. 728.
31
The concept of free eternal creation is problematic however. R.
Garrigou-Lagrange sees it clearly: “The difficulty is that God either
could or could not have been without his free act, for instance, the
creative act. If he could, then how is He immutable? He is at least
from eternity, otherwise than He could have been. If He could not, then
how is He free?,” The One God, p. 514.
32
A. N. Whitehead, Process and Reality, Corrected Edition (New
York: The Free Press, 1978), p. 344.
33
A. N. Whitehead, 345.
34
Whiteheadians have suggested several ways to uphold the divine freedom.
See Schubert Ogden, “What Sense Does it Make to Say ‘God Acts in
History’?,” in The Reality of God and Other Essays (New York:
Harper and Row, 1963), pp. 164-87; Daniel Day Williams, “How Does God
Act? An Essay in Whitehead’s Metaphysics,” in Process and Divinity,
ed. William Reese and Eugene Freeman (LaSalle, Ill.: Open Court, 1964),
p. 161f.; Delwin Brown, “Freedom and Faithfulness in Whitehead’s God,”
Process Studies 2/2 (Summer, 1972), pp. 137-48; an expanded view
of divine freedom is given by James W. Felt,
“The Temporality of Divine Freedom,” Process Studies 4/4
(Winter, 1974), p. 253 f.
35
John B. Cobb, Jr., A Christian Natural Theology (Philadelphia:
The Westminster Press, 1965), p. 178f.
36
A. N. Whitehead, p. 344 .
37
A. N. Whitehead, p. 346.
38
William A. Christian, An Interpretation of Whitehead’s Metaphysics
(New Haven: Yale University Press, 1959), Pl’. 356-60.
39
W. Christian, p. 363.
40
A. N. Whitehead, p. 351.
41
The most important difference between the two views lies, of course, in
the consequent nature of God in Whitehead. Various suggestions have
been made to modify Thomas here. Besides my references above, see also
the articles cited by W. Norris Clarke in A Philosophical Approach,
108, note 40.