Saint Thomas Aquinas - Summa Contra Gentiles, First Book (On God)

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Audiobook Summa Contra Gentiles, First Book (On God)

Author: Saint Thomas Aquinas

Genres: Christianity - Commentary, Christianity - Other,

04.04.2022

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I. IN WHAT CONSISTS THE OFFICE OF A WISE MAN (preceded by Translator's Preface)II. THE AUTHOR'S INTENTION IN THIS WORKIII. IN WHAT WAY IT IS POSSIBLE TO MAKE KNOWN THE DIVINE TRUTHIV. THAT THE TRUTH ABOUT DIVINE THINGS WHICH IS ATTAINABLE BY REASON IS FITTINGLY PROPOSED TO MAN AS AN OBJECT OF BELIEFV. THAT THOSE THINGS WHICH CANNOT BE INVESTIGATED REASON ARE FITTINGLY PROPOSED TO MAN AS AN OBJECT OF FAITHVI. THAT IT IS NOT A MARK OF LEVITY TO ASSENT TO THE THINGS THAT ARE OF FAITH, ALTHOUGH THEY ARE ABOVE REASONVII. THAT THE TRUTH OF REASON IS NOT IN OPPOSITION TO THE TRUTH OF THE CHRISTIAN FAITHVIII. IN WHAT RELATION HUMAN REASON STANDS TO THE TRUTH OF FAITHIX. OF THE ORDER AND MODE OF PROCEDURE IN THIS WORKX. OF THE OPINION OF THOSE WHO AVER THAT IT CANNOT BE DEMONSTRATED THAT THERE IS A GOD, SINCE THIS IS SELF-EVIDENTXI. REFUTATION OF THE FOREGOING OPINION AND SOLUTION OF THE AFORESAID ARGUMENTSXII. OF THE OPINION OF THOSE WHO SAY THAT THE EXISTENCE OF GOD CANNOT BE PROVED, AND THAT IT IS HELD BY FAITH ALONEXIII. ARGUMENTS IN PROOF OF GOD'S EXISTENCEXIV. THAT IN ORDER TO ACQUIRE KNOWLEDGE OF GOD IT IS NECESSARY TO PROCEED BY THE WAY OF REMOTIONXV. THAT GOD IS ETERNALXVI. THAT IN GOD THERE IS NO PASSIVE POTENTIALITYXVII. THAT IN GOD THERE IS NO MATTERXVIII. THAT IN GOD THERE IS NO COMPOSITIONXIX. THAT IN GOD THERE IS NOTHING VIOLENT OR BESIDE NATUREXX. THAT GOD IS NOT A BODYXXI. THAT GOD IS HIS OWN ESSENCEXXII. THAT IN GOD EXISTENCE AND ESSENCE ARE THE SAMEXXIII. THAT THERE IS NO ACCIDENT IN GODXXIV. THAT THE DIVINE BEING CANNOT BE SPECIFIED BY THE ADDITION OF ANY SUBSTANTIAL DIFFERENCEXXV. THAT GOD IS NOT IN ANY GENUSXXVI. THAT GOD IS NOT THE FORMAL BEING OF ALL THINGSXXVII. THAT GOD IS NOT THE FORM OF A BODYXXVIII. OF THE DIVINE PERFECTIONXXIX. OF THE LIKENESS OF CREATURESXXX. WHAT TERMS CAN BE PREDICATED OF GODXXXI. THAT THE DIVINE PERFECTION AND THE PLURALITY OF DIVINE NAMES ARE NOT INCONSISTENT WITH THE DIVINE SIMPLICITYXXXII. THAT NOTHING IS PREDICATED UNIVOCALLY OF GOD AND OTHER THINGSXXXIII. THAT NOT ALL TERMS APPLIED TO GOD AND CREATURES ARE PURELY EQUIVOCALXXXIV. THAT TERMS APPLIED TO GOD AND CREATURES ARE EMPLOYED ANALOGICALLYXXXV. THAT THE SEVERAL NAMES PREDICATED OF GOD ARE NOT SYNONYMOUSXXXVI. HOW OUR INTELLECT FORMS A PROPOSITION ABOUT GODXXXVII. THAT GOD IS GOODXXXVIII. THAT GOD IS GOODNESS ITSELFXXXIX. THAT NO EVIL CAN BE IN GODXL. THAT GOD IS THE GOOD OF EVERY GOODXLI. THAT GOD IS THE SOVEREIGN GOODXLII. THAT GOD IS ONEXLIII. THAT GOD IS INFINITEXLIV. THAT GOD IS AN INTELLIGENT BEINGXLV. THAT GOD'S ACT OF INTELLIGENCE IS HIS ESSENCEXLVI. THAT GOD UNDERSTANDS BY NOTHING ELSE THAN HIS ESSENCEXLVII. THAT GOD UNDERSTANDS HIMSELF PERFECTLYXLVIII. THAT GOD KNOWS ONLY HIMSELF FIRST AND PER SEXLIX. THAT GOD KNOWS THINGS OTHER THAN HIMSELFL. THAT GOD HAS PROPER KNOWLEDGE OF ALL THINGSLI. REASONS FOR INQUIRING HOW THERE IS A MULTITUDE OF THINGS UNDERSTOOD IN THE DIVINE INTELLECTLII. REASONS FOR INQUIRING HOW THERE IS A MULTITUDE OF THINGS UNDERSTOOD IN THE DIVINE INTELLECTLIII. SOLUTION OF THE FOREGOING DOUBTLIV. HOW THE DIVINE ESSENCE, THOUGH ONE AND SIMPLE, IS A PROPER LIKENESS OF ALL THINGS INTELLIGIBLELV. THAT GOD UNDERSTANDS ALL THINGS AT THE SAME INSTANTLVI. THAT GOD'S KNOWLEDGE IS NOT A HABITLVII. THAT GOD'S KNOWLEDGE IS NOT DISCURSIVELVIII. THAT GOD DOES NOT UNDERSTAND BY COMPOSITION AND DIVISIONLIX. THAT GOD IS NOT IGNORANT OF THE TRUTH OF ENUNCIATIONSLX. THAT GOD IS TRUTHLXI. THAT GOD IS THE MOST PURE TRUTHLXII. THAT THE DIVINE TRUTH IS THE FIRST AND SUPREME TRUTHLXIII. THE ARGUMENTS OF THOSE WHO WOULD DENY TO GOD THE KNOWLEDGE OF SINGULARSLXIV. ORDER OF THE THINGS TO BE SAID ABOUT THE DIVINE KNOWLEDGELXV. THAT GOD KNOWS SINGULARSLXVI. THAT GOD KNOWS THE THINGS THAT ARE NOTLXVII. THAT GOD KNOWS FUTURE CONTINGENT SINGULARSLXVIII. THAT GOD KNOWS THE MOVEMENTS OF THE WILLLXIX. THAT GOD KNOWS INFINITE THINGSLXX. THAT GOD KNOWS TRIVIAL THINGSLXXI. THAT GOD KNOWS EVIL THINGSLXXII. THAT IN GOD THERE IS WILLLXXIII. THAT GOD'S WILL IS HIS ESSENCELXXIV. THAT THE PRINCIPAL OBJECT OF GOD'S WILL IS THE DIVINE ESSENCELXXV. THAT GOD IN WILLING HIMSELF WILLS ALSO OTHER THINGSLXXVI. THAT GOD, BY THE ONE ACT OF HIS WILL, WILLS HIMSELF AND OTHER THINGSLXXVII. THAT THE MULTITUDE OF THINGS WILLED IS NOT INCONSISTENT WITH THE DIVINE SIMPLICITYLXXVIII. THAT THE DIVINE WILL EXTENDS TO PARTICULAR GOODSLXXIX. THAT GOD WILLS EVEN THE THINGS THAT ARE NOT YETLXXX. THAT GOD NECESSARILY WILLS HIS BEING AND HIS GOODNESSLXXXI. THAT GOD DOES NOT NECESSARILY WILL OTHER THINGS THAN HIMSELFLXXXII. OBJECTIONS AGAINST THE STATEMENT THAT GOD WILLS NOT OF NECESSITY THINGS OTHER THAN HIMSELF, IN THAT IT INVOLVES IMPOSSIBILITIESLXXXIII. THAT GOD WILLS SOMETHING OTHER THAN HIMSELF BY A NECESSITY OF SUPPOSITIONLXXXIV. THAT GOD'S WILL IS NOT OF THINGS IMPOSSIBLE IN THEMSELVESLXXXV. THAT THE DIVINE WILL DOES NOT REMOVE CONTINGENCY FROM THINGS, NOR IMPOSE ABSOLUTE NECESSITY ON THEMLXXXVI. THAT A REASON OF THE DIVINE WILL CAN BE ASSIGNEDLXXXVII. THAT NOTHING CAN BE THE CAUSE OF THE DIVINE WILLLXXXVIII. THAT IN GOD THERE IS FREE-WILLLXXXIX. THAT THE PASSIONS OF THE APPETITE ARE NOT IN GODXC. THAT IN GOD ARE DELIGHT AND JOY, NOR ARE THEY INCOMPATIBLE WITH THE DIVINE PERFECTIONXCI. THAT IN GOD THERE IS LOVEXCII. HOW VIRTUES ARE TO BE ASCRIBED TO GODXCIII. THAT IN GOD THERE ARE THE MORAL VIRTUES WHICH ARE ABOUT ACTIONSXCIV. THAT THE CONTEMPLATIVE VIRTUES ARE IN GODXCV. THAT GOD CANNOT WILL EVILXCVI. THAT GOD HATES NOTHING, NOR CAN THE HATRED OF ANYTHING BE ASCRIBED TO HIMXCVII. THAT GOD IS A LIVING BEINGXCVIII. THAT GOD IS HIS OWN LIFEXCIX. THAT GOD'S LIFE IS ETERNALC. THAT GOD IS HAPPYCI. THAT GOD IS HIS OWN HAPPINESSCII. THAT GOD'S HAPPINESS IS PERFECT AND SINGULAR, SURPASSING ALL OTHER HAPPINESS

Saint Thomas Aquinas - Summa Contra Gentiles, First Book (On God) book summary

Summa Contra Gentiles, First Book (On God) - description and summary of the book. , listen for free online at the digital library site Audiobook-mp3.com

The Summa Contra Gentiles was composed by Thomas Aquinas between 1259 and 1265, in four books broadly covering teachings on God, on Creation, on Providence, and on tenets specific to Christianity. This Summa is not to be confused with his final Summa, the Summa Theologiae. The latter is specifically "theological" and directed to a Christian audience (hence Summa "Theologica"), whereas the former, as the "Contra Gentiles" indicates, is directed toward "non-Christian" thinkers. Implicitly a defence of the Catholic Christian faith, the first three books constitute a sort of rational apology of Christian thought, where philosophical arguments are deployed to defend Christian beliefs and usually only evoke Scripture in a latter instance to show its concordance with these largely-rational conclusions; the fourth book, however, is theological in character given that its content deals primarily with topics derived from Christian revelation. Although Thomas Aquinas certainly aims to discredit pagan, Jewish, Muslim or Christian-"heretical" positions incompatible with the Catholic Christian religion in this work, at the same time he incorporates whatever is salvageable from their thought, thus often quoting in his favor the very authors he discredits on other positions: therefore the "Contra Gentiles" of this Summa is not to be understood as an outright rejection of non-Christian thought, but rather as a sort of "rational purification" unto its Catholic assimilation, in disposing open minds to revealed Christian truths. (Summary by M.S.C. Lambert, LC)