Theology of Aristotle

...fuller and more open than the Aristotelian; it does not hinder, since the same eloquence is not found in all other [works] of his, and even this exists because of the Arabs, from whom the work was taken, who relish more a paraphrase than their own interpretations (as is permitted to perceive). Wherefore, we also, with greater boldness, following the precept of Jerome and the example of Cicero, have expressed the meaning, not the words, of those authors. Furthermore, let it not weaken the title of the Author that Aristotle here frequently cites Plato, imitating him, as the Judge whose perpetual adversary he is held to be by the younger Peripatetics; because it is a constant opinion among the older, wiser men—as Augustine testifies in the fifth book of The City of God, and Thomas in the second [book] of On the Heavens—that they are in many things, although [they differ] in word, not in heart, in disagreement; whence Porphyry absolved their concord among the Greeks, Simplicius began it, and among the Latins, Boethius and Picus promised it, which we, having conceived, and explaining in its own time with capital notes, have also marked out for readiness. The inscription of this work presents "Theology"; it is added, however, in the progress, "Mystical Philosophy," because among the ancient wise men, Divine Arcana, such as are noted here, were not to be made public to the common crowd, both because they are not fully grasped by them, and lest, being not sufficiently understood, they be held in contempt; but also, lest what is holy be given to dogs. For thus, the effigy of the sphinx was fashioned at the Delphic Temple, signifying that divine [mysteries] were to be contained; and Pythagoras, for this reason, committed such things first to the minds of listeners, not to letters; and the Egyptians, lest they should perhaps lapse into oblivion, accompanied them with notes, indeed, but mystical ones (which are called Hieroglyphs). Plato, however, left [them] behind inscribed in enigmatic words, which the Hebrews also observed in their Cabala. The subject matter is the Universal, common indeed, but the Principle is incorporeal substance, which is called spirit; and it embraces God, Intelligences, and Souls, which three are primarily considered in this work. Among these, however, God is the primary, whence it is named Theology from Him. It stands equally as part of philosophy, so that the work may be read after Metaphysics, since many things are presupposed in this [work] as proven in that one. It is that of the Metaphysics itself which otherwise (as was mentioned) seemed to Thomas Aquinas a mutilated supplement. And therefore, since young men are not to be imbued with supernatural theorems according to the judgment of Aristotle, they are so much the less to be admitted to a reading of this kind. For divine things, according to Plato also, are not to be learned until an advanced age, in which passions cease, just as the aforementioned Cabalistic [teachings] among the Hebrews were not heard before the fortieth year. The style is for the most part narrative, because supernatural things according to Plato ought rather to be narrated than proven, and thus they are sufficiently known of themselves, among wise men especially who are illuminated by the clear natural light, as axioms or prologues (as Boethius said). But if any proof is asserted which is more Dialectical than Apodictic, it is of such a kind that in subject matter of this sort demonstrations are rare, and Dialectical reasons are frequent, as observed in the seventh book of the Metaphysics by Averroes. Wherefore Plato calls theology "dialectical," i.e., proceeding through dialectical reasons. The proportion of the work to the rest of philosophy is as the end is to those things which are for the sake of the end; to Philosophy, simply as its most powerful part, because it holds the most noble subject, and for that reason is most to be desired. For thus, Aristotle judged it better to speculate upon sublime things with verisimilitude than upon the lowest with [apocalyptic] certainty. The benefit of the book is greatest, especially for the Catholic faith, with which it is in very many things consonant, and although in a few things it is discordant, yet as Adamantius, Cyprian, and Lactantius were prudently admitted into Christian schools, so by the counsel of Jerome and Basil, it will contribute greatly to perverse natures, which cannot be drawn to piety unless by the reasons and authorities of outsiders. For here are read, as nowhere else in one Pagan volume, so many Orthodox Theological sentences, that if those few that deviate did not exist among them, we would not at all think Aristotle an ethnic or another, but rather a Christian philosopher (as Dionysius and Philoponus [thought]). For indeed, here is the most singular and most separate unity of God, nay, the most eminent and impartible supere-ssence; Existence, unproducible and most constant. Necessity, greatest and incontestable. Actuality, most pure; Simplicity, highest; Subsistence, everywhere independent and entirely solitary. Priority, supra-temporal. Truth, most excellent. Goodness, primary and the cause of the rest. Here is the infinite power of God: absolute Wisdom, and individual knowledge, multifarious providence, Intellect most full of Ideal reasons. Will, unexcitable from elsewhere and in no way envious. Depth, incomprehensible and ineffable; action, essential without time and subject. Here in God is the Word conceived and produced: Co-essential and co-eternal, through Whom all things are made. Here in God is the contention of all things by eminence. Here in God is the efficacy of faith for acting; here is the production of all things from God, and their constant preservation. The emanation of spirits; the foundation of matter; the new, voluntary, and perfect creation of the world. Here is the dependence and efficiency of all things from God; here is the lying of all things under God; here is the tending of all things toward God; here is the intellection and illumination of all things through God. Here is the number, arrangement, consent, conscience, and colloquy of spirits; here is the multitude of souls, their incorporeality, immortality, momentaneous Intellection, translation, depuration, the true clarity of emersions; the reward for merits, the punishment for demerit; the commendation of virtues, the detestation of vices. Wherefore, since universal Philosophy leads to Happiness, this [work] produces it, insofar as, preaching so many marks of God, it draws [one] into His love. Love of this kind is accompanied by attainment, but attainment by fruition, of which whole beatitude consists, which was the one opinion of the Princes of wisdom. Which, along with the rest, we shall hasten to complete, if the present endeavor, such as it is, does not displease learned minds, and especially those to whom it pertains, which will be no small incentive for the edition already made into universal logic, and for the composition of a paraphrase into the rest of Philosophy.