Therefore God does not exist. But this would not be unless the existence of God could be demonstrated through the things that are made; for the first thing we must know of anything is whether it exists. Sed, sicut dicit Damascenus in principio libri sui, omnibus cognitio existendi Deum naturaliter est inserta. This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good. Ergo Deus non est. Therefore I say that this proposition, "God exists," of itself is self-evident, for the predicate is the same as the subject, because God is His own existence as will be hereafter shown (I:3:4). Therefore we cannot demonstrate that God exists. XI. We find in nature things that are possible to be and not to be, since they are found to be generated, and to corrupt, and consequently, they are possible to be and not to be. 1–59, bez tekstu łacińskiego, tłum. Non autem est possibile ut idem sit simul in actu et potentia secundum idem, sed solum secundum diversa, quod enim est calidum in actu, non potest simul esse calidum in potentia, sed est simul frigidum in potentia. 2 a. Nihil tamen prohibet illud quod secundum se demonstrabile est et scibile, ab aliquo accipi ut credibile, qui demonstrationem non capit. Si igitur notum sit omnibus de praedicato et de subiecto quid sit, propositio illa erit omnibus per se nota, sicut patet in primis demonstrationum principiis, quorum termini sunt quaedam communia quae nullus ignorat, ut ens et non ens, totum et pars, et similia. 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. Certum est enim, et sensu constat, aliqua moveri in hoc mundo. vi) states concerning the first principles of demonstration. 2 a. I answer that, The existence of God can be proved in five ways. 3 Praeterea, veritatem esse est per se notum, quia qui negat veritatem esse, concedit veritatem esse, si enim veritas non est, verum est veritatem non esse. iii) says is true of the first principles of demonstration. If, however, there are some to whom the essence of the predicate and subject is unknown, the proposition will be self-evident in itself, but not to those who do not know the meaning of the predicate and subject of the proposition. If, therefore the essence of the predicate and subject be known to all, the proposition will be self-evident to all; as is clear with regard to the first principles of demonstration, the terms of which are common things that no one is ignorant of, such as being and non-being, whole and part, and such like. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God. 1 arg. But the opposite of the proposition "God is" can be mentally admitted: "The fool said in his heart, There is no God" (Psalm 53:2). But we cannot know in what God's essence consists, but solely in what it does not consist; as Damascene says (De Fide Orth. The second way is from the nature of the efficient cause. Quinta via sumitur ex gubernatione rerum. If, however, there are some to whom the essence of the predicate and subject is unknown, the proposition will be self-evident in itself, but not to those who do not know the meaning of the predicate and subject of the proposition. 2 a. 2 a. Whether it can be demonstrated that God exists? [28302] Iª q. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. 1 co. Respondeo dicendum quod contingit aliquid esse per se notum dupliciter, uno modo, secundum se et non quoad nos; alio modo, secundum se et quoad nos. 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. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Primo namque considerabimus ea quae ad essentiam divinam pertinent; secundo, ea quae pertinent ad distinctionem personarum; tertio, ea quae pertinent ad processum creaturarum ab ipso. This, however, is not to know absolutely that God exists; just as to know that someone is approaching is not the same as to know that Peter is approaching, even though it is Peter who is approaching; for many there are who imagine that man's perfect good which is happiness, consists in riches, and others in pleasures, and others in something else. But every necessary thing either has its necessity caused by another, or not. Hence the existence of God, in so far as it is not self-evident to us, can be demonstrated from those of His effects which are known to us. I answer that, Demonstration can be made in two ways: One is through the cause, and is called "a priori," and this is to argue from what is prior absolutely. If, therefore, God existed, there would be no evil discoverable; but there is evil in the world. Si ergo Deus esset, nullum malum inveniretur. The fourth way is taken from the gradation to be found in things. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God. [28310] Iª q. 1 - supplement (xp): to the third part of the summa theologica of st. thomas aquinas gathered from his commentary on book iv of the sentences (qq[1] -99) question. 1 ad 1 Ad primum ergo dicendum quod cognoscere Deum esse in aliquo communi, sub quadam confusione, est nobis naturaliter insertum, inquantum scilicet Deus est hominis beatitudo, homo enim naturaliter desiderat beatitudinem, et quod naturaliter desideratur ab homine, naturaliter cognoscitur ab eodem. But the word "God" means that He is infinite goodness. But God is truth itself: "I am the way, the truth, and the life" (John 14:6) Therefore "God exists" is self-evident. [28299] Iª q. But it seems that everything we see in the world can be accounted for by other principles, supposing God did not exist. 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. Article 3. 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. This all men speak of as God. 2 a. Ergo Deum esse non est demonstrabile. This all men speak of as God. Summa teologii to najważniejsze dzieło Tomasza, nad którym pracował on przez siedem ostatnich lat życia. 2 arg. ii. Now those things are said to be self-evident to us the knowledge of which is naturally implanted in us, as we can see in regard to first principles. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ. Una quae est per causam, et dicitur propter quid, et haec est per priora simpliciter. [28314] Iª q. Therefore, since a cause cannot be demonstrated by an effect not proportionate to it, it seems that the existence of God cannot be demonstrated. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. I answer that, Demonstration can be made in two ways: One is through the cause, and is called "a priori," and this is to argue from what is prior absolutely. Reply to Objection 1. Yet, granted that everyone understands that by this word "God" is signified something than which nothing greater can be thought, nevertheless, it does not therefore follow that he understands that what the word signifies exists actually, but only that it exists mentally. Among beings there are some more and some less good, true, noble and the like. 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. For by this word is signified that thing than which nothing greater can be conceived. Dico ergo quod haec propositio, Deus est, quantum in se est, per se nota est, quia praedicatum est idem cum subiecto; Deus enim est suum esse, ut infra patebit. 1–90 (podczas gdy my, wraz z wieloma innymi autorami, sugerowaliśmy, że od 20 do 25 pierwszych kwestii mogło powstać w Paryżu). Invenitur autem malum in mundo. 2 s. c. Sed contra est quod apostolus dicit, ad Rom. Reply to Objection 3. [28317] Iª q. 1–74; 1267–1268: Ia, q. także P.-M. Gy, Le texte original de la Tertia pars de la „Somme Théologique” de S. Thomas d’Aquin dans l’apparat critique de l’édition léonine: le cas de l’eucharistie, „Revue des sciences philosophiques et théologiques” 65 (1981), s. 608–616. Ergo Deum esse non est per se notum. In the world of sense we find there is an order of efficient causes. 2 a. Among beings there are some more and some less good, true, noble and the like. 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. [28306] Iª q. [28316] Iª q. Impossibile est ergo quod, secundum idem et eodem modo, aliquid sit movens et motum, vel quod moveat seipsum. Videtur quod Deum esse sit per se notum. Sed hoc intelligitur in hoc nomine Deus, scilicet quod sit quoddam bonum infinitum. Prima autem et manifestior via est, quae sumitur ex parte motus. Therefore it cannot be demonstrated that God exists. 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." 2 ad 3 Ad tertium dicendum quod per effectus non proportionatos causae, non potest perfecta cognitio de causa haberi, sed tamen ex quocumque effectu potest manifeste nobis demonstrari causam esse, ut dictum est. supplement (xp): to the third part of the summa theologica editor's note: editor's note: qq[1 - 68] qq[1 - 68] question. 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. But the opposite of the proposition "God is" can be mentally admitted: "The fool said in his heart, There is no God" (Psalm 53:2). Reply to Objection 2. 1 arg. 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. 2 a. Reply to Objection 1. But as Damascene says (De Fide Orth. Sed intellecto quid significet hoc nomen Deus, statim habetur quod Deus est. Therefore it cannot be demonstrated that God exists. The existence of truth in general is self-evident but the existence of a Primal Truth is not self-evident to us. Edus. Objection 2. 2 a. 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. On the contrary, The Apostle says: "The invisible things of Him are clearly seen, being understood by the things that are made" (Romans 1:20). Now those things are said to be self-evident to us the knowledge of which is naturally implanted in us, as we can see in regard to first principles. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God. Circa essentiam vero divinam, primo considerandum est an Deus sit; secundo, quomodo sit, vel potius quomodo non sit; tertio considerandum erit de his quae ad operationem ipsius pertinent, scilicet de scientia et de voluntate et potentia. i, 4). 90), Summa została uzupełniona o Suplement,napisany przez uczniów Tomasza na podstawie komentarza do Sentencji. 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. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity.
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