By Isaac Husik
Matters: Philosophy, Jewish Notes: this can be an OCR reprint. there's a number of typos or lacking textual content. There are not any illustrations or indexes. for those who purchase the overall Books version of this publication you get loose trial entry to Million-Books.com the place you could choose from greater than one million books at no cost. you may also preview the ebook there.
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Extra resources for A History of Mediaeval Jewish Philosophy
For such offence infinite punishment is the only fit retribution. The question whether the soul alone is rewarded or the body alone or both has been answered variously. I n favor of the soul alone as the subject of reward and punishment it has been urged that reward raises man to the grade of angels, whe are pure spirits. How then can; the body take part? And punishment must be of the same nature as reward. On the other hand, it is claimed that the Bible says nothing of man being raised to the status of angels, and we know in this world cd physical reward and punishment only.
If we say it is distinct from his being, we are guilty of introducing other eternal beings beside God, which destroys his unity. The Christians are guilty of this very thing when they say that God's eternaI life is the Holy Ghost, and his eternal Wisdom is the Son. If we say that his life is a part of his being, we do injury to the other aspect of his unity, namely, his simplicity. For to have parts in one's being implies composition. We are forced therefore to conclude that God's life is identical with his being.
Bodies need a soul to become living, the soul is itself living. So in material things, also, the sun shines with its own light and not with light acquired. The odor of myrrh is fragrant through itself, not through anything else. The eye sees with its own power, whereas man sees with the eye. The tongue does not speak with another tongue, man speaks with a tongue, and so on. So we say of God, though in a manner a thousand-fold more sublime, that he is living, but not with a life which is distinct from his being; and so of the other attributes, hearing, seeing, and so on, that we find in the Scriptural praises of him.
A History of Mediaeval Jewish Philosophy by Isaac Husik