Where must a pure spirit be which has no relation of causality nor influence of any kind upon the corporeal world? Nowhere. The answer will not seem strange to one who understands that the question is absurd. In the case supposed, there is no where, for this involves a relation and there are no relations here.
Where would the pure spirits be if the world did not exist? Nowhere, unless we have a mind to say they would be in themselves. But, the word to be does not mean the position of which we are speaking here, but only the existence of the spirit, or its identity with itself.
Where was God before the world was created? He was, but he was not in any place; for he has no parts.
195. I wish here to expose an error of Kant. This philosopher believed that space was conceived by us as a condition of all existence in general, and on this he founded one of his arguments that space was a purely subjective form. In the second edition of his Critic of pure Reason, explaining the subjectiveness of space, he seems to hold, that we do not even conceive things in the pure intellectual order, without referring them to space. He observes that in natural theology, when treating of things which cannot be the object of intuition either for us or for themselves, we are very careful not to attribute to this intuition or manner of perception time and space, which are the conditions of human intuition. "But," he adds, "by what right do we proceed thus, when time and space have already been established as the forms of things in themselves, and conditions of their existence a prior, subsisting still after all else has been annihilated by thought? As conditions of all existence in general, they must be the conditions of the existence of God. If we do not make space and time the objective forms of all things, it only remains for us to make them the subjective forms of our mode of intuition, as well internal as external." Kant is right in saying that space and time ought not to be considered as real forms, not susceptible of annihilation, and therefore necessary and eternal; but I do not see the necessity of the disjunctive by which he asserts that if we do not make space and time the objective forms of all things, we must make them the subjective forms, and that, otherwise, we should make space and time conditions of the existence of God.
196. We regard space as an actual condition of things, which occupy place, but not of all things. We conceive existence in pure spirits without the necessity of any relation to place, and, consequently, independent of all position in space.
On this point, as on all relating to the pure intellectual order, we find in the theologians doctrines which are highly important, and deserve to be consulted by all who wish to go deeply into philosophical questions. The author of the Critic of Pure Reason would have found there some observations which would have cleared up the difficulties which embarrassed him. He would have found how incorrect it is to say that space is a condition of the existence of all things, in the beautiful as well as profound theory by which many of the scholastics explain the presence of God in the corporeal world, and the presence of the angels in different places, their motion from one point to another without passing through the intermediate points, and the manner in which the soul is wholly in the whole body and in every part of the body. In these works, unfortunately so little consulted, the German philosopher would have learned that the presence of a spirit in a place is something different from the presence of a body, and has no relation to the intuition of space, whether regarded as the basis of sensible representations or as a geometrical idea.
197. St. Thomas[54] asks if God is in all things, and answers that he is. In proving this assertion he does not consider the necessity of every thing being in some place, but on the contrary seems rather to forget the idea of space, and regards only causality.
"As God," he says, "is being itself by his essence, created being must be his effect, as to burn is the effect of fire. But God causes this effect in things not only when they begin to be, but as long as they are preserved in being; thus the light is caused in the air by the sun as long as air remains illuminated. As long therefore as things retain their being, God is necessarily present to them, according to the manner in which they have their being. But being is that which is most internal, and most closely inherent in every thing because it is the form of all that is in it, God therefore is in all things internally."
To be situated in space is to be contained in it; so, at least, we conceive whatever we consider situated in space. St. Thomas rejects this meaning as applied to spiritual beings, and says, that although corporeal beings are contained in things, spiritual beings on the contrary contain the things in which they are.
In the second article he asks whether God is in all places (ubique); and, he says, that as God is in all things, giving them being and the power of acting, so he is in all places giving them being and capacity (virtutem locativam). He states as an objection that incorporeal things are not in any place, and answers in the following philosophical words: "Incorporeal things are not in place by the contact of measurable quantity, like bodies; but by the contact of activity (virtutis)." Then explaining how the indivisible can be in different places, he says: "The indivisible is of two kinds; first, it is the limit of the continued, as a point in permanent things, and a moment in successive things. The indivisible in permanent things, cannot be in different parts of place or in different places, because it has a determinate position; and in the same manner the indivisible in action or in motion cannot be in different parts of time, because it has a determinate order in action or motion. But there is another indivisible which is beyond all kind of continuation, and in this sense incorporeal substances, as God, the angels, and the soul, are called indivisible. The indivisible in this manner, is not applied to the continued as any thing which belongs to it, but only as reaching it by its activity; therefore as its activity may extend to one or many, to the small or to the great, it may be in one place or in many places, in a small place or in a great place."