Divine Ideas: God looking at himself looking at creation

One of Anselm’s argument for the utter unity of the divine locutio centers on its status as the supreme truth and likeness, not of the creatures that are spoken through it, but of the divine being by which it is spoken (Monol. 31).[1] Anselm recognizes that, whereas the words we humans mentally speak are the very likeness and image of the extra-mental objects which are conceived through those mental words, the divine locutio cannot be a likeness or image of those things spoken through it, for otherwise the locutio would not be truly consubstantial with the divine being itself. Rather, they are the created things conceived and spoken by the divine locutio that are the likeness and image of it. For the divine locutio to be the supreme truth, it must be perfectly conformed to what supremely and unchangeably exists, namely the divine essence, and this means that that the locutio must be supremely one and unchanging.

Contained in this argument (whether consciously or not) is an implied critique of Augustine’s divine ideas, inasmuch as the latter’s plurality was argued to be necessary in order to account for the plurality of forms found amongst creatures. For Augustine, God must have a different divine idea by which he makes a horse from the idea he uses to make a man, for a horse is different from a man. From the Anselmian perspective, however, this is effectively to make the divine ideas as exemplar causes in the image and likeness of their created effects. Although Augustine argues that it would be irreligious to suppose that God (after the fashion of Plato’s demiurge) looks outside of himself for his plan for creation, there is a sense in which what Augustine has really done is merely relocate or specify the precise vantage point from which God does precisely that: the divine ideas, in short, are God’s looking at himself looking at his (possible) creatures. Given these contortions, it is little wonder that in the fourteenth century William of Ockham, wielding his razor (and in the name of Augustine) would seek to cut through the Augustinian knot by re-interpreting God’s ideas as simply God looking at his creatures. Once again, Anselm endeavors to avoid such later consequences of the Augustinian teaching by more perfectly affirming the divine locutio’s identity as the supreme truth, image, and likeness of the divine essence itself.


[1] Visser and Williams, Anselm, 125.

Advertisements

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s