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.
Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
Ergo Deum esse non est demonstrabile. 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. 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. 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. But the word "God" means that He is infinite goodness. Si ergo id a quo movetur, moveatur, oportet et ipsum ab alio moveri et illud ab alio. 2 a. Yet from every effect the existence of the cause can be clearly demonstrated, and so we can demonstrate the existence of God from His effects; though from them we cannot perfectly know God as He is in His essence. But every necessary thing either has its necessity caused by another, or not. 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). Hence it is plain that not fortuitously, but designedly, do they achieve their end. 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. [28303] Iª q. 1–59, bez tekstu łacińskiego, tłum.
Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it.
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). [28320] Iª q.
Sed ea quae sunt fidei, non sunt demonstrabilia, quia demonstratio facit scire, fides autem de non apparentibus est, ut patet per apostolum, ad Hebr. [28300] Iª q. 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. It seems that the existence of God cannot be demonstrated. [28302] Iª q. But that which exists actually and mentally is greater than that which exists only mentally. Dalsze korzystanie ze strony oznacza, że zgadzasz się na ich użycie. Therefore, it happens, as Boethius says (Hebdom., the title of which is: "Whether all that is, is good"), "that there are some mental concepts self-evident only to the learned, as that incorporeal substances are not in space." Further, it is superfluous to suppose that what can be accounted for by a few principles has been produced by many. 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.
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. [28317] Iª q. It seems that the existence of God is self-evident. Nihil tamen prohibet illud quod secundum se demonstrabile est et scibile, ab aliquo accipi ut credibile, qui demonstrationem non capit. 81-100) 20. cnoty spoŁeczne pokrewne sprawiedliwoŚci(2-2, qu.
Nom. i, 1,3), "the knowledge of God is naturally implanted in all." Summa Theologica First Part of the Second Part Question 2 Article 8 Whether any created good constitutes man's happiness? We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result.
2 s. c. Sed contra est quod apostolus dicit, ad Rom. For man naturally desires happiness, and what is naturally desired by man must be naturally known to him. 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.
supplement (xp): to the third part of the summa theologica editor's note: editor's note: qq[1 - 68] qq[1 - 68] question.
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