Reply to Objection 2.

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. For motion is nothing else than the reduction of something from potentiality to actuality. Ergo est aliquid quod omnibus entibus est causa esse, et bonitatis, et cuiuslibet perfectionis, et hoc dicimus Deum. Objection 2. 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. 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 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. Hence it is plain that not fortuitously, but designedly, do they achieve their end. 2 a. Si autem est aliquid verum, oportet quod veritas sit. And from every effect the existence of its proper cause can be demonstrated, so long as its effects are better known to us; because since every effect depends upon its cause, if the effect exists, the cause must pre-exist. Praca Leoniny nad ponownym wydaniem krytycznym tekstu Summy, opublikowanego w latach 1888–1903, jest zaledwie zapoczątkowana; na temat Tertia Pars zob. Invenimus enim in istis sensibilibus esse ordinem causarum efficientium, nec tamen invenitur, nec est possibile, quod aliquid sit causa efficiens sui ipsius; quia sic esset prius seipso, quod est impossibile. Ergo Deum esse est per se notum. 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. For man naturally desires happiness, and what is naturally desired by man must be naturally known to him. 75–119; Paryż 1271: Ia IIae (niezmienione); 1271–1272: IIa IIae (niezmienione); Neapol 1272–1273, redakcja IIIa, q.

Movere enim nihil aliud est quam educere aliquid de potentia in actum, de potentia autem non potest aliquid reduci in actum, nisi per aliquod ens in actu, sicut calidum in actu, ut ignis, facit lignum, quod est calidum in potentia, esse actu calidum, et per hoc movet et alterat ipsum. 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. Non est autem possibile quod procedatur in infinitum in necessariis quae habent causam suae necessitatis, sicut nec in causis efficientibus, ut probatum est. Una quae est per causam, et dicitur propter quid, et haec est per priora simpliciter. Article 3. Whether God exists? Further, the existence of truth is self-evident. 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. 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. Secundo, utrum sit demonstrabile.

Therefore it cannot be demonstrated that God exists. Since nature works for a determinate end under the direction of a higher agent, whatever is done by nature must needs be traced back to God, as to its first cause. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. 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). Hic autem non est procedere in infinitum, quia sic non esset aliquod primum movens; et per consequens nec aliquod aliud movens, quia moventia secunda non movent nisi per hoc quod sunt mota a primo movente, sicut baculus non movet nisi per hoc quod est motus a manu. I answer that, The existence of God can be proved in five ways. For it is an article of faith that God exists. 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. vi) states concerning the first principles of demonstration. Therefore it cannot be demonstrated that God exists. Therefore, whatever is in motion must be put in motion by another. Wydawnictwo W drodze – dystrybutor publikacji IT.

But His effects are not proportionate to Him, since He is infinite and His effects are finite; and between the finite and infinite there is no proportion. Sed de Deo non possumus scire quid est, sed solum quid non est, ut dicit Damascenus. Home > Summa Theologiae > Second Part of the Second Part. Therefore God does not exist. Further, the essence is the middle term of demonstration. [28305] Iª q. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.

[28316] Iª q. Objection 1. 3 co. Respondeo dicendum quod Deum esse quinque viis probari potest. But the word "God" means that He is infinite goodness. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. Si autem apud aliquos notum non sit de praedicato et subiecto quid sit, propositio quidem quantum in se est, erit per se nota, non tamen apud illos qui praedicatum et subiectum propositionis ignorant. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. Similiter etiam quae ex proposito fiunt, oportet reducere in aliquam altiorem causam, quae non sit ratio et voluntas humana, quia haec mutabilia sunt et defectibilia; oportet autem omnia mobilia et deficere possibilia reduci in aliquod primum principium immobile et per se necessarium, sicut ostensum est. Objection 1. 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. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. [28300] Iª q. Omne autem quod movetur, ab alio movetur.

When an effect is better known to us than its cause, from the effect we proceed to the knowledge of the cause. Therefore, since as soon as the word "God" is understood it exists mentally, it also follows that it exists actually. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God. I, invisibilia Dei per ea quae facta sunt, intellecta, conspiciuntur. Nec potest argui quod sit in re, nisi daretur quod sit in re aliquid quo maius cogitari non potest, quod non est datum a ponentibus Deum non esse.

Significatur enim hoc nomine id quo maius significari non potest, maius autem est quod est in re et intellectu, quam quod est in intellectu tantum, unde cum, intellecto hoc nomine Deus, statim sit in intellectu, sequitur etiam quod sit in re. 2 co. Respondeo dicendum quod duplex est demonstratio. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. For man naturally desires happiness, and what is naturally desired by man must be naturally known to him. 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. But "more" and "less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. [28314] Iª q. But the word "God" means that He is infinite goodness. But "more" and "less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph.

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