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Thomas Aquinas
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Аннотация
Summa Theologica, Part II-II (Secunda Secundae) Thomas Aquinas – The Summa Theologiae (Latin: Compendium of Theology or Theological Compendium; also subsequently called the Summa Theologica or simply the Summa, written 1265-1274) is the best-known work of Thomas Aquinas (c.1225-1274), and although unfinished, «one of the classics of the history of philosophy and one of the most influential works of Western literature.» It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. (courtesy of wikipedia.com).
This is part 2-2, 'Secunda Secundae'.
In a chain of acts of will, man strives for the highest end. They are free acts, insofar as man has in himself the knowledge of their end (and therein the principle of action). In that the will wills the end, it wills also the appropriate means, chooses freely and completes the consensus. Whether the act be good or evil depends on the end. The «human reason» pronounces judgment concerning the character of the end; it is, therefore, the law for action. Human acts, however, are meritorious insofar as they promote the purpose of God and his honor.
By repeating a good action, man acquires a moral habit or a quality which enables him to do the good gladly and easily. This is true, however, only of the intellectual and moral virtues (which Aquinas treats after the manner of Aristotle); the theological virtues are imparted by God to man as a «disposition», from which the acts here proceed; while they strengthen, they do not form it. The «disposition» of evil is the opposite alternative. An act becomes evil through deviation from the reason, and from divine moral law.
This is part 2-2, 'Secunda Secundae'.
In a chain of acts of will, man strives for the highest end. They are free acts, insofar as man has in himself the knowledge of their end (and therein the principle of action). In that the will wills the end, it wills also the appropriate means, chooses freely and completes the consensus. Whether the act be good or evil depends on the end. The «human reason» pronounces judgment concerning the character of the end; it is, therefore, the law for action. Human acts, however, are meritorious insofar as they promote the purpose of God and his honor.
By repeating a good action, man acquires a moral habit or a quality which enables him to do the good gladly and easily. This is true, however, only of the intellectual and moral virtues (which Aquinas treats after the manner of Aristotle); the theological virtues are imparted by God to man as a «disposition», from which the acts here proceed; while they strengthen, they do not form it. The «disposition» of evil is the opposite alternative. An act becomes evil through deviation from the reason, and from divine moral law.
Аннотация
Summa Theologica Part I (Prima Pars) Thomas Aquinas – The Summa Theologiae (Latin: Compendium of Theology or Theological Compendium; also subsequently called the Summa Theologica or simply the Summa, written 1265-1274) is the best-known work of Thomas Aquinas (c.1225-1274), and although unfinished, «one of the classics of the history of philosophy and one of the most influential works of Western literature.» It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. (courtesy of wikipedia.com).
This is part 1, 'Prima Pars'.
Aquinas's greatest work was the Summa, and it is the fullest presentation of his views. He worked on it from the time of Clement IV (after 1265) until the end of his life. When he died, he had reached Question 90 of Part III (on the subject of penance). What was lacking was added afterwards from the fourth book of his commentary on the Sentences of Peter Lombard as a supplementum, which is not found in manuscripts of the thirteenth and fourteenth centuries. The Summa was translated into Greek (apparently by Maximus Planudes around 1327), Armenian, many European languages, and Chinese.
It consists of three parts. Part I treats of God, who is the «first cause, himself uncaused» (primum movens immobile) and as such existent only in act (actu) – that is, pure actuality without potentiality, and therefore without corporeality. His essence is actus purus et perfectus. This follows from the fivefold proof for the existence of God; namely, there must be a first mover, unmoved, a first cause in the chain of causes, an absolutely necessary being, an absolutely perfect being, and a rational designer.
This is part 1, 'Prima Pars'.
Aquinas's greatest work was the Summa, and it is the fullest presentation of his views. He worked on it from the time of Clement IV (after 1265) until the end of his life. When he died, he had reached Question 90 of Part III (on the subject of penance). What was lacking was added afterwards from the fourth book of his commentary on the Sentences of Peter Lombard as a supplementum, which is not found in manuscripts of the thirteenth and fourteenth centuries. The Summa was translated into Greek (apparently by Maximus Planudes around 1327), Armenian, many European languages, and Chinese.
It consists of three parts. Part I treats of God, who is the «first cause, himself uncaused» (primum movens immobile) and as such existent only in act (actu) – that is, pure actuality without potentiality, and therefore without corporeality. His essence is actus purus et perfectus. This follows from the fivefold proof for the existence of God; namely, there must be a first mover, unmoved, a first cause in the chain of causes, an absolutely necessary being, an absolutely perfect being, and a rational designer.
Аннотация
Summa Theologica Part I-II (Pars Prima Secundae) Thomas Aquinas – The Summa Theologiae (Latin: Compendium of Theology or Theological Compendium; also subsequently called the Summa Theologica or simply the Summa, written 1265-1274) is the best-known work of Thomas Aquinas (c.1225-1274), and although unfinished, «one of the classics of the history of philosophy and one of the most influential works of Western literature.» It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. (courtesy of wikipedia.com).
This is part 1-2, 'Pars Prima Secundae'.
In a chain of acts of will, man strives for the highest end. They are free acts, insofar as man has in himself the knowledge of their end (and therein the principle of action). In that the will wills the end, it wills also the appropriate means, chooses freely and completes the consensus. Whether the act be good or evil depends on the end. The «human reason» pronounces judgment concerning the character of the end; it is, therefore, the law for action. Human acts, however, are meritorious insofar as they promote the purpose of God and his honor.
By repeating a good action, man acquires a moral habit or a quality which enables him to do the good gladly and easily. This is true, however, only of the intellectual and moral virtues (which Aquinas treats after the manner of Aristotle); the theological virtues are imparted by God to man as a «disposition», from which the acts here proceed; while they strengthen, they do not form it. The «disposition» of evil is the opposite alternative. An act becomes evil through deviation from the reason, and from divine moral law.
This is part 1-2, 'Pars Prima Secundae'.
In a chain of acts of will, man strives for the highest end. They are free acts, insofar as man has in himself the knowledge of their end (and therein the principle of action). In that the will wills the end, it wills also the appropriate means, chooses freely and completes the consensus. Whether the act be good or evil depends on the end. The «human reason» pronounces judgment concerning the character of the end; it is, therefore, the law for action. Human acts, however, are meritorious insofar as they promote the purpose of God and his honor.
By repeating a good action, man acquires a moral habit or a quality which enables him to do the good gladly and easily. This is true, however, only of the intellectual and moral virtues (which Aquinas treats after the manner of Aristotle); the theological virtues are imparted by God to man as a «disposition», from which the acts here proceed; while they strengthen, they do not form it. The «disposition» of evil is the opposite alternative. An act becomes evil through deviation from the reason, and from divine moral law.
Аннотация
Summa Theologica Part III (Tertia Pars) Thomas Aquinas – The Summa Theologiae (Latin: Compendium of Theology or Theological Compendium; also subsequently called the Summa Theologica or simply the Summa, written 1265-1274) is the best-known work of Thomas Aquinas (c.1225-1274), and although unfinished, «one of the classics of the history of philosophy and one of the most influential works of Western literature.» It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. (courtesy of wikipedia.com).This is part 3, 'Tertia Pars'.The way which leads to God is Christ, the theme of part III. It can be asserted that the incarnation was absolutely necessary. The Unio between the Logos and the human nature is a «relation» between the divine and the human nature which comes about by both natures being brought together in the one person of the Logos. An incarnation can be spoken of only in the sense that the human nature began to be in the eternal hypostasis of the divine nature. So Christ is unum since his human nature lacks the hypostasis. The person of the Logos, accordingly, has assumed the impersonal human nature, and in such way that the assumption of the soul became the means for the assumption of the body. This union with the human soul is the gratia unionis which leads to the impartation of the gratia habitualis from the Logos to the human nature. Thereby all human potentialities are made perfect in Jesus. Besides the perfections given by the vision of God, which Jesus enjoyed from the beginning, he receives all others by the gratia habitualis.
