Nomina autem Dei imponuntur ab effectibus, ut postea ostendetur, unde, demonstrando Deum esse per effectum, accipere possumus pro medio quid significet hoc nomen Deus. But it seems that everything we see in the world can be accounted for by other principles, supposing God did not exist. But we cannot know in what God's essence consists, but solely in what it does not consist; as Damascene says (De Fide Orth. 2 a. I, invisibilia Dei per ea quae facta sunt, intellecta, conspiciuntur.
Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Videmus enim quod aliqua quae cognitione carent, scilicet corpora naturalia, operantur propter finem, quod apparet ex hoc quod semper aut frequentius eodem modo operantur, ut consequantur id quod est optimum; unde patet quod non a casu, sed ex intentione perveniunt ad finem. The other is through the effect, and is called a demonstration "a posteriori"; this is to argue from what is prior relatively only to us. Hence it is plain that not fortuitously, but designedly, do they achieve their end. 1–90 (podczas gdy my, wraz z wieloma innymi autorami, sugerowaliśmy, że od 20 do 25 pierwszych kwestii mogło powstać w Paryżu). Objection 1. 2 - of the object of contrition (six articles) 1 arg. Reply to Objection 1. Objection 2.
Article 2. Reply to Objection 3.
Reply to Objection 2. [28318] Iª q. Reply to Objection 3. [28310] Iª q. The existence of God and other like truths about God, which can be known by natural reason, are not articles of faith, but are preambles to the articles; for faith presupposes natural knowledge, even as grace presupposes nature, and perfection supposes something that can be perfected.
[28320] Iª q.
2 a. For man naturally desires happiness, and what is naturally desired by man must be naturally known to him. Sed magis et minus dicuntur de diversis secundum quod appropinquant diversimode ad aliquid quod maxime est, sicut magis calidum est, quod magis appropinquat maxime calido. Sed videtur quod omnia quae apparent in mundo, possunt compleri per alia principia, supposito quod Deus non sit, quia ea quae sunt naturalia, reducuntur in principium quod est natura; ea vero quae sunt a proposito, reducuntur in principium quod est ratio humana vel voluntas. 3 ad 1 Ad primum ergo dicendum quod, sicut dicit Augustinus in Enchiridio, Deus, cum sit summe bonus, nullo modo sineret aliquid mali esse in operibus suis, nisi esset adeo omnipotens et bonus, ut bene faceret etiam de malo. Cogitari autem potest oppositum eius quod est Deum esse, secundum illud Psalmi LII, dixit insipiens in corde suo, non est Deus. 2 a. vi) states concerning the first principles of demonstration.
2 Praeterea, medium demonstrationis est quod quid est.
Sed hoc intelligitur in hoc nomine Deus, scilicet quod sit quoddam bonum infinitum. Omne autem necessarium vel habet causam suae necessitatis aliunde, vel non habet. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. i komentarze J.-P. Torrell) zostały zebrane w jednym tomie. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary. Secunda Pars została napisana w Paryżu: Prima Secundae w 1271 roku, a po niej Secunda Secundae (1271–1272). But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Ergo non possumus demonstrare Deum esse. The first and more manifest way is the argument from motion. For it is an article of faith that God exists. Whether it can be demonstrated that God exists? So also whatever is done voluntarily must also be traced back to some higher cause other than human reason or will, since these can change or fail; for all things that are changeable and capable of defect must be traced back to an immovable and self-necessary first principle, as was shown in the body of the Article. It seems that the existence of God is self-evident. Further, those things are said to be self-evident which are known as soon as the terms are known, which the Philosopher (1 Poster. But as soon as the signification of the word "God" is understood, it is at once seen that God exists. Natomiast praca nad Tertia Pars, prawdopodobnie rozpoczęta w Paryżu pod koniec zimy 1271–1272 roku, była kontynuowana w Neapolu aż do 6 grudnia 1273 roku, kiedy Tomasz zaprzestał pisania. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God. 2 arg. I, invisibilia Dei per ea quae facta sunt, intellecta, conspiciuntur. Therefore we cannot demonstrate that God exists.
[28310] Iª q. and F. Leo Moore, O.P., S.T.L.Imprimatur. 2 a. Perhaps not everyone who hears this word "God" understands it to signify something than which nothing greater can be thought, seeing that some have believed God to be a body.
Si ergo id a quo movetur, moveatur, oportet et ipsum ab alio moveri et illud ab alio. [28298] Iª q. Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature — namely, by effects. iv, lect. Further, if the existence of God were demonstrated, this could only be from His effects.
Wśród licznych edycji rękopiśmiennych wykorzystujących tekst Leoniny są: Ottawa, 1941–1945, 5 t.; Roma 1962 (w jednym tomie); Taurini – Romae 1963, 4 t. (kilka wcześniejszych wydań); Madrid 1963 i później, 5 t. (Biblioteca de Auctores Cristianos, 77, 80, 81, 83, 87), kilka edycji. For motion is nothing else than the reduction of something from potentiality to actuality. miŁoŚĆ ( 2 - 2, q u. 1 Ad secundum sic proceditur. The fourth way is taken from the gradation to be found in things. Ergo est necesse ponere aliquam causam efficientem primam, quam omnes Deum nominant. Reply to Objection 2. Quinta via sumitur ex gubernatione rerum. Si igitur omnia sunt possibilia non esse, aliquando nihil fuit in rebus.
But every necessary thing either has its necessity caused by another, or not.
Nevertheless, there is nothing to prevent a man, who cannot grasp a proof, accepting, as a matter of faith, something which in itself is capable of being scientifically known and demonstrated. As Augustine says (Enchiridion xi): "Since God is the highest good, He would not allow any evil to exist in His works, unless His omnipotence and goodness were such as to bring good even out of evil."
I answer that, A thing can be self-evident in either of two ways: on the one hand, self-evident in itself, though not to us; on the other, self-evident in itself, and to us. [28311] Iª q.
Therefore it cannot be demonstrated that God exists. Quia in omnibus causis efficientibus ordinatis, primum est causa medii, et medium est causa ultimi, sive media sint plura sive unum tantum, remota autem causa, removetur effectus, ergo, si non fuerit primum in causis efficientibus, non erit ultimum nec medium. 2 arg. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God. But what is of faith cannot be demonstrated, because a demonstration produces scientific knowledge; whereas faith is of the unseen (Hebrews 11:1). It seems that God does not exist; because if one of two contraries be infinite, the other would be altogether destroyed. Nor can it be argued that it actually exists, unless it be admitted that there actually exists something than which nothing greater can be thought; and this precisely is not admitted by those who hold that God does not exist. [28302] Iª q. [28312] Iª q. Nom. Tertio, an Deus sit. For whoever denies the existence of truth grants that truth does not exist: and, if truth does not exist, then the proposition "Truth does not exist" is true: and if there is anything true, there must be truth. Leonina, t. 4–11 (Ia: t. 4–5; Ia IIae: t. 6–7; IIa IIae, t. 8–10; IIIa: t. 11; tekst Tomasza został opatrzony komentarzem Kajetana; Suplement zajmuje t. 12); kwestie poświęcone chrystologii (IIIa, q. Home > Summa Theologiae > Second Part of the Second Part. Objection 2. 141-170) 23. charyzmaty - szczegÓlne dary i powoŁania w koŚciele (2 - 2. [28311] Iª q. 2 Praeterea, quod potest compleri per pauciora principia, non fit per plura. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. The second way is from the nature of the efficient cause. that it should move itself. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. Is the proposition "God exists" self-evident. Objection 2. Sed hoc non esset, nisi per ea quae facta sunt, posset demonstrari Deum esse, primum enim quod oportet intelligi de aliquo, est an sit. A proposition is self-evident because the predicate is included in the essence of the subject, as "Man is an animal," for animal is contained in the essence of man. Second Part of the Second Part (Secunda Secundæ Partis) After the general treatise of virtues and vices, and other things connected with the matter of morals, we must now consider each of these things in particular. Therefore, whatever is in motion must be put in motion by another. So also whatever is done voluntarily must also be traced back to some higher cause other than human reason or will, since these can change or fail; for all things that are changeable and capable of defect must be traced back to an immovable and self-necessary first principle, as was shown in the body of the Article. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. Further, it is superfluous to suppose that what can be accounted for by a few principles has been produced by many.
This all men speak of as God. Therefore, since a cause cannot be demonstrated by an effect not proportionate to it, it seems that the existence of God cannot be demonstrated. [28316] Iª q.
F. Innocentius Apap, O.P., S.T.M., Censor. It seems that the existence of God is self-evident.
Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one.
The existence of truth in general is self-evident but the existence of a Primal Truth is not self-evident to us. Si autem est aliquid verum, oportet quod veritas sit. that it should move itself. Wydawnictwo W drodze – dystrybutor publikacji IT. When an effect is better known to us than its cause, from the effect we proceed to the knowledge of the cause.
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