XII.] THEOLOGY AND EVOLUTION. 285 



attainable conception of the First Cause) is not to refrain 

 from the only conceptions possible to us, but to seek the very 

 highest of these, and then declare their utter inadequacy; 

 and this is precisely the course which has been pursued by 

 theologians. It is to be regretted that before writing on 

 this matter Mr. Spencer did not more thoroughly acquaint 

 himself with the ordinary doctrine on the subject. It is 

 always taught in the Church schools of divinity, that 

 nothing, not even existence, is to be predicated univocally 1 

 of "God" and " creatures ;" that after exhausting ingenuity 

 to arrive at the loftiest possible conceptions, we must de- 

 clare them to be utterly inadequate; that, after all, they are 

 but accommodations to human infirmity; that they are 

 in a sense objectively false (because of their inadequacy), 

 though subjectively and very practically true. But the 

 difference between this mode of treatment and that 

 adopted by Mr. Spencer is wide indeed ; for the practical 

 result of the mode inculcated by the Church is that each 

 one may freely affirm and act upon the highest human 

 conceptions he can attain of the power, wisdom, and good- 



1 "Dens in hac vita non po^eat a nobis videri per suam essentiam, sed 

 cognoscitur a nobis ex creaturis secundum habitudiuem principii. et per 

 moium excel lentiae et remotionis : Sic igitur potest nominari a nobis ex 

 creaturis : non tamen ita, quod noinen significans ipsum exprimat divinam 

 essentiam, secundum quod est. Sicut ut hoc nomen expriniit sua significa- 

 tione essentiam hominis secundum quod est." ST. THOMAS, Summa. 

 Pars i. qu. xiii. art. i. 



" Cum hoc nomen sapiens de homine dicitur, quodammodo describit, et 

 comprehendit rein significatam, non autem, cum dicitur de Deo : sed 

 relinquit rein significatam, ut incomprehensam, et excedentem nomiuis 

 signiticationem, unde patet, quod non secundum eandem rationem hoc 

 nomen sapiens de Deo, et de homine dicitur. Et eadem ratio est de aliis. 

 Unde nullum nomen univoce de Deo, et creaturis prcedicatur. . . . Dicen- 

 dum '< i i r " ' 'iU'>d hujusmodi nomina dicuntur de Deo, et creaturis 

 st c undum analogiam, id est, proportionem." ST. THOMAS, loc. cit. art. v. 



