"A thing acts in so far as it is in act," Aquinas wrote. By no means an esoteric principle of the Common Doctor, this axiom merely expresses the simple idea that the activity of a particular thing is determined in its nature by the kind of thing it is. A rock can't speak, but it can break; water can flow, but it can't break; and so on. [Adonis Vidu, The Same God who works all things, 92]
The so-called "ressourcement" of classical theism has been treating Aristotelian metaphysics, as modified by Thomas Aquinas, as axiomatic. As I read through this book by Adonis Vidu, I would like to point out places where this has been done, to the detriment of common sense and biblical theism.
An action of a thing is determined by its nature? Now, if we are merely saying that actions cannot contradict the nature of a thing, then of course that is true. A human cannot naturally fly, because a human does not have the apparatus for flying (e.g. wings, hollow wing bones etc). But where Aristotle goes with it is a form of hard determinism, where a nature determines actions. Or, in the case of God, nature wills actions. "...the nature of the action is determined by the nature of the agent." (Ibid.) In other words, God Himself does not have libertarian free will. But this is nonsense. A human being can do good, but a good Calvinist will say that humans have a fallen nature incapable of doing good. A human being can and have invented lots of things, but is the nature of inventing an airplane (as opposed to being inventive) determined by the nature of human beings?
The natural sciences have in large part rejected this principle for the simple reason that it restricts scientific research. Science cannot be done if scientists are constantly being told what they can or cannot do according to metaphysical considerations. For Aristotle and Aquinas to say is before the scientific revolution is understandable. For people in the 21st century to say that is to be a Luddite.
A free being such as God can do anything not contrary to His nature. He is not restricted to what philosophers think He can or cannot do. Therefore, to claim something about the nature of God from His actions is not a good argument. Of course, God's actions may reflect on His nature, but that is an argument to be made, not assumed.
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