Whoever asserts the existence of an omnipotent Deity, and that he made and sustains all things, and is the causa causarum, can not, without a contradiction in terms, assert that there is any cause independent of him; and it is a mere subterfuge to assert that the cause of all things can "permit" one of these things to he an independent cause.
Whoever asserts the combination of omniscience and omnipotence as attributes of the Deity, does implicitly assert predestination. For he who knowingly makes a thing and places it in circumstances the operation of which on that thing he is perfectly acquainted with, does predestine that thing to whatever fate may befall it.
Thus, to come, at last, to the really important part of all this discussion, if the belief in a God is essential to morality, physical science offers no obstacle thereto; if the belief in immortality is essential to morality, physical science has no more to say against the probability of that doctrine than the most ordinary experience has, and it effectually closes the mouths of those who pretend to refute it by objections deduced from merely physical data. Finally, if the belief in the uncausedness of volition is essential to morality, the student of physical science has no more to say against that absurdity than the logical philosopher or theologian. Physical science, I repeat, did not invent determinism, and the deterministic doctrine would stand on just as firm a foundation as it does if there were no physical science. Let any one who doubts this read Jonathan Edwards, whose demonstrations are derived wholly from philosophy and theology.
Thus, when Mr.Lilly, like another Solomon Eagle, goes about proclaiming "Woe to this wicked city!" and denouncing physical science as the evil genius of modern days—mother of materialism, and fatalism, and all sorts of other condemnable isms—I venture to beg him to lay the blame on the right shoulders; or, at least, to put in the dock, along with Science, those sinful sisters of hers, Philosophy and Theology, who, being so much older, should have known better than the poor Cinderella of the schools and universities over which they have so long dominated. No doubt modern society is diseased enough; but then it does not differ from older civilizations in that respect.
lel, puts the whole case into a nutshell, when he says that the ground for doing a thing in the mind of the doer is as it were the pre-existence of the thing done:
"Ratio autem alicujus fiendi in mente actoris existens est quædam præ-existentia rei fiendæ in eo" (Summa, Qu. xxiii.Art.i).If this is not enough, I may further ask what "Materialist" has ever given a better statement of the case for determinism, on theistic grounds, than is to be found in the following passage of the Summa, Qu.xiv, Art.xiii:"Omnia quæ sunt in tempore, sunt Deo ab æterno præsentia, non solum ea ex ratione quâ habet rationes rerum apud se presentes, ut quædam dicunt, sed quia ejus intuitus fertur ab æterno supra omnia, prout sunt in sua præsentialitate. Unde manifestum est quod contingentia infallibiliter a Deo cognoscuntur, in quantum subduntur divino conspectui secundum suam præsentialitatem; et tamen sunt futura contingentia, suis causis proximis comparata."