Directory:Logic Museum/On the location of Paradise

THE LOCATION OF PARADISE

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Here is Question 102 of the first part of St Thomas Aquinas' Summa Theologia, regarding the actual location of Paradise. Aquinas argues we may believe paradise to be a spiritual or a corporeal place, so long as we believe in the truth of the events narrated as having there occurred. But since what Scripture has to say about paradise is set down as matter of history, we must hold to the historical truth of the narrative as the basis of any spiritual explanation we may offer.

Thus Paradise is a place situated in the East. Of course, men have explored the entire habitable world, yet none have mentioned the location of paradise. But this is because paradise is shut off from the habitable world by mountains, or seas, or some torrid region, which cannot be crossed; and so geographers have not mentioned it.

'It was fitting that it should be in the east; for it is to be believed that it was situated in the most excellent part of the earth. Now the east is the right hand on the heavens, as the Philosopher explains (De Coel. ii, 2); and the right hand is nobler than the left: hence it was fitting that God should place the earthly paradise in the east'.

Latin	English
Utrum paradisus sit locus corporeus	Whether paradise is a corporeal place?
Ad primum sic proceditur. Videtur quod Paradisus non sit locus corporeus. Dicit enim Beda quod Paradisus pertingit usque ad lunarem circulum. Sed nullus locus terrenus talis esse potest, tum quia contra naturam terrae esset quod tantum elevaretur; tum etiam quia sub globo lunari est regio ignis, qui terram consumeret. Non est ergo Paradisus locus corporeus.	Objection 1. It would seem that paradise is not a corporeal place. For Bede [Strabus, Gloss on Gn. 2:8 says that "paradise reaches to the lunar circle." But no earthly place answers that description, both because it is contrary to the nature of the earth to be raised up so high, and because beneath the moon is the region of fire, which would consume the earth. Therefore paradise is not a corporeal place.
Praeterea, Scriptura commemorat quatuor flumina in Paradiso oriri, ut patet Gen. II. Illa autem flumina quae ibi nominantur, alibi habent manifestas origines; ut patet etiam per philosophum in libro Meteor. Ergo Paradisus non est locus corporeus.	Objection 2. Further, Scripture mentions four rivers as rising in paradise (Gn. 2:10). But the rivers there mentioned have visible sources elsewhere, as is clear from the Philosopher (Meteor. i). Therefore paradise is not a corporeal place.
Praeterea, aliqui diligentissime inquisierunt omnia loca terrae habitabilis, qui tamen nullam mentionem faciunt de loco Paradisi. Ergo non videtur esse locus corporeus.	Objection 3. Further, although men have explored the entire habitable world, yet none have made mention of the place of paradise. Therefore apparently it is not a corporeal place.
Praeterea, in Paradiso describitur lignum vitae esse. Sed lignum vitae est aliquid spirituale, dicitur enim Prov. III, de sapientia, quod est lignum vitae his qui apprehendunt eam. Ergo et Paradisus non est locus corporeus, sed spiritualis.	Objection 4. Further, the tree of life is described as growing in paradise. But the tree of life is a spiritual thing, for it is written of Wisdom that "She is a tree of life to them that lay hold on her" (Prov. 3:18). Therefore paradise also is not a corporeal, but a spiritual place.
Praeterea, si Paradisus est locus corporalis, oportet quod et ligna Paradisi sint corporalia. Sed hoc non videtur, cum corporalia ligna sint producta tertio die; de plantatione autem lignorum Paradisi legitur Gen. II, post opera sex dierum. Ergo Paradisus non est locus corporeus.	Objection 5. Further, if paradise be a corporeal place, the trees also of paradise must be corporeal. But it seems they were not; for corporeal trees were produced on the third day, while the planting of the trees of paradise is recorded after the work of the six days. Therefore paradise was not a corporeal place.
Sed contra est quod Augustinus dicit, VIII super Gen. ad Litt., Tres sunt de Paradiso generales sententiae, una eorum qui tantummodo corporaliter Paradisum intelligi volunt; alia eorum qui spiritualiter tantum; tertia eorum qui utroque modo Paradisum accipiunt, quam mihi fateor placere sententiam.	On the contrary, Augustine says (Gen. ad lit. viii, 1): "Three general opinions prevail about paradise. Some understand a place merely corporeal; others a place entirely spiritual; while others, whose opinion, I confess, hold that paradise was both corporeal and spiritual."
Respondeo dicendum quod, sicut Augustinus dicit XIII de Civ. Dei, quae commode dici possunt de intelligendo spiritualiter Paradiso, nemine prohibente dicantur; dum tamen et illius historiae fidelissima veritas rerum gestarum narratione commendata credatur.	I answer that, As Augustine says (De Civ. Dei xiii, 21): "Nothing prevents us from holding, within proper limits, a spiritual paradise; so long as we believe in the truth of the events narrated as having there occurred."
Ea enim quae de Paradiso in Scriptura dicuntur, per modum narrationis historicae proponuntur, in omnibus autem quae sic Scriptura tradit, est pro fundamento tenenda veritas historiae, et desuper spirituales expositiones fabricandae. Est ergo Paradisus, ut Isidorus dicit in libro Etymol., locus in orientis partibus constitutus, cuius vocabulum a Graeco in Latinum vertitur hortus.	For whatever Scripture tells us about paradise is set down as matter of history; and wherever Scripture makes use of this method, we must hold to the historical truth of the narrative as a foundation of whatever spiritual explanation we may offer. And so paradise, as Isidore says (Etym. xiv, 3), "is a place situated in the east, its name being the Greek for garden."
Convenienter autem in parte Orientali dicitur situs. Quia credendum est quod in nobilissimo loco totius terrae sit constitutus. Cum autem oriens sit dextera caeli, ut patet per philosophum in II de caelo; dextera autem est nobilior quam sinistra; conveniens fuit ut in Orientali parte Paradisus terrenus institueretur a Deo.	It was fitting that it should be in the east; for it is to be believed that it was situated in the most excellent part of the earth. Now the east is the right hand on the heavens, as the Philosopher explains (De Coel. ii, 2); and the right hand is nobler than the left: hence it was fitting that God should place the earthly paradise in the east.
Ad primum ergo dicendum quod Bedae verbum non est verum, si secundum sensum manifestum intelligatur. Potest tamen exponi quod usque ad locum lunaris globi ascendit, non secundum situs eminentiam, sed secundum similitudinem, quia est ibi perpetua aeris temperies, ut Isidorus dicit, et in hoc assimilatur corporibus caelestibus, quae sunt absque contrarietate.	Reply to Objection 1. Bede's assertion is untrue, if taken in its obvious sense. It may, however, be explained to mean that paradise reaches to the moon, not literally, but figuratively; because, as Isidore says (Etym. xiv, 3), the atmosphere there is "a continually even temperature"; and in this respect it is like the heavenly bodies, which are devoid of opposing elements.
Magis tamen fit mentio de lunari globo quam de aliis sphaeris, quia lunaris globus est terminus caelestium corporum versus nos; et luna etiam est magis terrae affinis inter omnia corpora caelestia; unde et quasdam tenebras nebulosas habet, quasi accedens ad opacitatem.	Mention, however, is made of the moon rather than of other bodies, because, of all the heavenly bodies, the moon is nearest to us, and is, moreover, the most akin to the earth; hence it is observed to be overshadowed by clouds so as to be almost obscured.
Quidam autem dicunt quod Paradisus pertingebat usque ad lunarem globum, idest usque ad medium aeris interstitium, in quo generantur pluviae et venti et huiusmodi, quia dominium super huiusmodi evaporationes maxime attribuitur lunae. Sed secundum hoc, locus ille non esset conveniens habitationi humanae, tum quia ibi est maxima intemperies; tum quia non est contemperatus complexioni humanae, sicut aer inferior magis terrae vicinus.	Others say that paradise reached to the moon--that is, to the middle space of the air, where rain, and wind, and the like arise; because the moon is said to have influence on such changes. But in this sense it would not be a fit place for human dwelling, through being uneven in temperature, and not attuned to the human temperament, as is the lower atmosphere in the neighborhood of the earth.
Ad secundum dicendum quod, sicut Augustinus dicit VIII super Gen. ad Litt., credendum est, quoniam locus Paradisi a cognitione hominum est remotissimus, flumina, quorum fontes noti esse dicuntur, alicubi isse sub terras, et post tractus prolixarum regionum, locis aliis erupisse. Nam hoc solere nonnullas aquas facere, quis ignorat?	Reply to Objection 2. Augustine says (Gen. ad lit. viii, 7): "It is probable that man has no idea where paradise was, and that the rivers, whose sources are said to be known, flowed for some distance underground, and then sprang up elsewhere. For who is not aware that such is the case with some other streams?"
Ad tertium dicendum quod locus ille seclusus est a nostra habitatione aliquibus impedimentis vel montium, vel marium, vel alicuius aestuosae regionis, quae pertransiri non potest. Et ideo scriptores locorum de hoc loco mentionem non fecerunt.	Reply to Objection 3. The situation of paradise is shut off from the habitable world by mountains, or seas, or some torrid region, which cannot be crossed; and so people who have written about topography make no mention of it.
Ad quartum dicendum quod lignum vitae est quaedam materialis arbor, sic dicta quia eius fructus habebat virtutem conservandi vitam, ut supra dictum est. Et tamen aliquid significabat spiritualiter, sicut et petra in deserto fuit aliquod materiale, et tamen significavit Christum. Similiter etiam lignum scientiae boni et mali materialis arbor fuit, sic nominata propter eventum futurum, quia post eius esum homo, per experimentum poenae, didicit quid interesset inter obedientiae bonum et inobedientiae malum. Et tamen spiritualiter potuit significare liberum arbitrium, ut quidam dicunt.	Reply to Objection 4. The tree of life is a material tree, and so called because its fruit was endowed with a life-preserving power as above stated (97 , 4). Yet it had a spiritual signification; as the rock in the desert was of a material nature, and yet signified Christ. In like manner the tree of the knowledge of good and evil was a material tree, so called in view of future events; because, after eating of it, man was to learn, by experience of the consequent punishment, the difference between the good of obedience and the evil of rebellion. It may also be said to signify spiritually the free-will as some say.
Ad quintum dicendum quod, secundum Augustinum, tertio die productae sunt plantae non in actu, sed secundum quasdam rationes seminales; sed post opera sex dierum productae sunt plantae tam Paradisi quam aliae in actu. Secundum alios vero sanctos, oportet dicere quod omnes plantae productae sunt in actu tertio die, et etiam ligna Paradisi, sed quod dicitur de plantatione lignorum Paradisi post opera sex dierum, intelligitur per recapitulationem esse dictum. Unde littera nostra habet, Plantaverat dominus Deus Paradisum voluptatis a principio.	Reply to Objection 5. According to Augustine (Gen. ad lit. v, 5, viii, 3), the plants were not actually produced on the third day, but in their seminal virtues; whereas, after the work of the six days, the plants, both of paradise and others, were actually produced. According to other holy writers, we ought to say that all the plants were actually produced on the third day, including the trees of paradise; and what is said of the trees of paradise being planted after the work of the six days is to be understood, they say, by way of recapitulation. Whence our text reads: "The Lord God had planted a paradise of pleasure from the beginning" (Gn. 2:8).