The semiotic of dark: Saint Thomas

Saint Thomas from Aquino(1225-1274), author of Summa teologica, is protagonist of this essay because he has mentioned and explained, although alone through the mention, the meaning of dark, when he speaks about the knowledge : “It seems to me excluded from the words of Saint Paul about not forgot of knowledge, because they have known God they haven’t worshipped  as God, neither they have tank him, but they were fall in love of their thinks, and their heart was involved in dark”; we must consider that Saint Thomas was a man of Middle age, and he could think alone in his time; but must also consider contradiction, because among the knowledge  is also Aristotle that Saint Thomas often mentioned in his Summa theological, actually he is  one primary reference for the Saint; today we can laugh on this affirmation, because we have a clean subdivision of time of Aristotle and of Saint Thomas, in fact we can  beat time both one and other; furthermore the step of Holy Bible, as the Exodus(10,22) the step says that God ordered to Moses: “Extend your hand toward to sky, end up Egypt a5re the dark so intense that it is going  to be touch; but the knowledge that the Egyptian are subordinate to the dark that is the sin of unreligious; hence the sin above mentioned in normal, I repeat for us it is laughable but during the middle age it was more than sure, because time was divided between religious, this is Christian and Pagan. Other mention of the Saint: “God takes from herself the vision of dark, not take it otherwise from the light”; God can take alone herself a concept because is the universal knowledge; after: “There is who that is eliminated from the evil; and it is the good directly against to that evil; as the light is totally eliminated from the darks”; this is the concept of sin, that overcome the goodness, thence the sin has outstripped the goodness. There is finally a good that is partially modified from the evil, but not certainly eliminated; and it is the good is the habit of a man toward determined acts”; the acts here not described are, we can imagine, the acts of the prayer and religious life. The almighty of God is in this step: “I am the God and other aren’t. I create the light and the darks…”; therefore we can think that God is the creator of sin, and he knows perfectly the good and the evil, that he has given to kinsmen, from Adam and Eve. But the step very meaningful is the following: “So the life of faithful and right men, compared to the life of sinner, is called the light: Saint Paul says: Then you were darks, but now you are light in the God”; the light is the grace of God against to darks that was the sin. And the omniscience of God is in the following step: “In the distinction  between the light and darks, these last we can think the sins of diamonds, whereby this distinction regard the Divine prescience…hence Saint Augustine says that: “Could distinguish the light from the darks alone who could preview, before than failed”. We must consider whereby that the sin is the darks, and the light the goodness and religious life.

Alessandro Lusana