reappears the objection of the knowledge God must have beforehand of our
actions: if God foresees our actions we are not free; if free, we act
contrary to his previsions, then He is not all-powerful. St. Thomas makes
answer thus: "There is not prevision, there is vision, because we are in
time whereas God is in eternity. He sees at one glance and instantaneously
all the past, present, and future. Therefore, He does not foresee but see,
and this vision does not hinder human freedom any more than being seen
acting prevents one from acting. Because God knows our deeds after they are
done, no one can plead that that prevents our full liberty to do them; if
He knew them before it is the same as knowing them after, because for Him
past, present, and future are all the same moment." This appears subtle but
is not, for it only amounts to the statement that in speaking of God time
must not be mentioned, for God is as much outside time as outside space.

THE MORAL SYSTEM OF ST. THOMAS.--The very detailed and
circumstantial moral system of St. Thomas may thus be summarized: there is
in conscience, first, an intellectual act which is the distinction between
good and evil; secondly, an act of will which leads us to the good. This
power for good urges the practice of virtue. There are human virtues, well
known to the ancient philosophers, temperance, courage, wisdom, justice,
which lead to happiness on earth; there are divine virtues, inspired in man
by God, which are faith, hope, and charity, and they lead to eternal
happiness. We practise the virtues, when we are well-disposed, because we
are free; but our liberty and our will do not suffice; it is necessary for
God to help us, and that is "grace."

FAITH AND REASON.--On the question of the relation of reason to
faith, St. Thomas Aquinas recognizes, or rather proclaims, that reason will
never demonstrate faith, that the revealed truths, the Trinity, original
sin, grace, etc., are above reason and infinitely exceed it. How, then, can