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Objection 1: It would seem that local distance impedes the separated
soul's knowledge. For Augustine says (De Cura pro Mort.
xiii), that "the souls of the dead are where they cannot know what is
done here." But they know what is done among themselves. Therefore
local distance impedes the knowledge in the separated soul.
Objection 2: Further, Augustine says (De Divin. Daemon.
iii), that "the demon's rapidity of movement enables them to tell
things unknown to us." But agility of movement would be useless in
that respect unless their knowledge was impeded by local distance;
which, therefore, is a much greater hindrance to the knowledge of the
separated soul, whose nature is inferior to the demon's.
Objection 3: Further, as there is distance of place, so is there
distance of time. But distance of time impedes knowledge in the
separated soul, for the soul is ignorant of the future. Therefore it
seems that distance of place also impedes its knowledge.
On the contrary, It is written (Lk. 16:23), that Dives,
"lifting up his eyes when he was in torment, saw Abraham afar off."
Therefore local distance does not impede knowledge in the separated
soul.
I answer that, Some have held that the separated soul knows the
singular by abstraction from the sensible. If that were so, it might
be that local distance would impede its knowledge; for either the
sensible would need to act upon the soul, or the soul upon the
sensible, and in either case a determinate distance would be
necessary. This is, however, impossible because abstraction of the
species from the sensible is done through the senses and other sensible
faculties which do not remain actually in the soul apart from the body.
But the soul when separated understands singulars by species derived
from the Divine light, which is indifferent to what is near or
distant. Hence knowledge in the separated soul is not hindered by
local distance.
Reply to Objection 1: Augustine says that the souls of the departed
cannot see what is done here, not because they are 'there,' as if
impeded by local distance; but for some other cause, as we shall
explain (Article 8).
Reply to Objection 2: Augustine speaks there in accordance with the
opinion that demons have bodies naturally united to them, and so have
sensitive powers, which require local distance. In the same book he
expressly sets down this opinion, though apparently rather by way of
narration than of assertion, as we may gather from De Civ. Dei
xxi, 10.
Reply to Objection 3: The future, which is distant in time, does
not actually exist, and therefore is not knowable in itself, because
so far as a thing falls short of being, so far does it fall short of
being knowable. But what is locally distant exists actually, and is
knowable in itself. Hence we cannot argue from distance of time to
distance of place.
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