Hence we are not surprised to see that Goudin, one of the great champions of the old physics, considers continuous matter as “a philosophic mystery, about which reason teaches more than it can understand, and objects more than it can answer.”[79] He tries, however, to explain the mystery in some manner, by adding that “when the continuum is said to be infinitely divisible, this must be understood mathematically, not physically—that is, by considering the quantity as it is in itself, not as it is the property of a corporeal form. For in the process of the division we might finally reach a part so small that, if smaller, it would be insufficient to bear any natural form. Nevertheless, mathematically speaking, in that smallest physical part there would still be two halves, and in these halves other halves, and so on without end.”[80]
This explanation is taken from S. Thomas (I Phys., lect. I.), and shows philosophical thought; but, far from solving the difficulty, it rather proves that it is insoluble. For if, mathematically speaking, in the smallest bit of continuous matter there are still halves, and halves of halves, clearly there are in it distinct parts of matter, and therefore distinct forms actuating each of them distinctly, as the being of each part is not the being of any other part. It is therefore false that nothing smaller is sufficient to bear any natural form. And hence the difficulty is not solved. On the other hand, the necessity of resorting to purely mathematical (geometric) quantity clearly shows that it is the space inclosed in the volume of the body (of which alone geometry treats), and not the matter (of which geometry has nothing to say), that is infinitely divisible; and this amounts to a confession that continuous matter has no existence.
While making these remarks, we willingly acknowledge that S. Thomas and all the ancients who considered air, water, fire, and earth as the first elements of all things, were perfectly consistent in teaching that natural forms require a definite amount of matter. For by “natural forms” they meant those forms from which the specific properties of sensible things emanate. Now, all things that are sensible are materially compounded in a greater or less degree, and possess properties which cannot be ascribed to a single material point. So far, then, these ancient philosophers were right. But they should have considered that the required amount of matter ought to consist of distinct parts, having their own distinct being, and therefore their own distinct substantial acts. This would have led them to the conclusion that the natural form of air, water, etc., was not a form giving the first being to the material parts, but a form of natural composition giving the first being to the compound nature. But let us stop here for the present. We have shown that continuous matter cannot be proved to exist, and is, at best, a “philosophic mystery.” In our next article we shall go a step further, and prove that material continuity is a metaphysical impossibility.
To Be Continued.
New Publications.
Alzog's Universal Church History.Pabisch and Byrne. Vol I. Cincinnati: Robert Clarke & Co. 1874. (New York: Sold by The Catholic Publication Society.)
This manual for ecclesiastical students is confessedly the best extant. Dr. Pabisch, the chief translator and editor, is well known for his vast erudition, and his associate, the Rev. Mr. Byrne, has paid careful attention to the style of rendering the German into English. The publishers have made the exterior of the work worthy of its contents. We need not say any more to recommend a work which speaks for itself and has received the sanction of names the highest in ecclesiastical rank and theological repute in this country.
History of the Catholic Church in Scotland. By James Walsh. Glasgow: Hugh Margey. 1874. (New York: Sold by The Catholic Publication Society.)
This is a valuable work, because it is the only one of its kind, and, even were there others, it would stand on its own merits and still be valuable.