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|a Electronic book
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|a Thomas,
|c Aquinas, Saint,
|d 1225?-1274.
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|a Summa contra gentiles /
|c Saint Thomas Aquinas. Book Three: Providence. Part 1 / Translated with an introduction and notes by Vernon J Bourke.
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| 264 |
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1 |
|a Notre Dame (USA) :
|b University of Notre Dame Press,
|c 1975.
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|a 1 online resource (278 pages)
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|a Prologue -- How every agent acts for an end -- That every agent acts for a good -- That evil in things is not intended -- Arguments which seem to prove that evil is not apart from intention -- Answers to these arguments -- That evil is not an essence -- Arguments which seem to prove that evil is a nature or some real thing -- Answers to these arguments -- That good is the cause of evil That evil is based on the good -- That evil does not wholly destroy good -- That evil has a cause of some sort -- That evil is an accidental cause -- That there is no highest evil -- That the end of everything is a good -- That all things are ordered to one end Who is God -- How God is the end of all things -- That all things tend to become like God -- How things imitate divine goodness -- That things naturally tend to become like God inasmuch as He is a cause -- How things are ordered to their ends in various ways -- That the motion of the heavens comes from an intellectual principle -- How even beings devoid of knowledge seek the good -- That to understand God is the end of every intellectual substance -- Whether felicity consists in a will act -- That human felicity does not consist in pleasures of the flesh -- That felicity does not consist in honors -- That man's felicity does not consist in glory -- That man's felicity does not consist in riches -- That felicity does not consist in worldly power -- That felicity does not consist in goods of the body -- That human felicity does not lie in the senses -- That man's ultimate felicity does not lie in acts of the moral virtues -- That ultimate felicity does not lie in the act of prudence -- That felicity does not consist in the operation of art -- That the ultimate felicity of man consists in the contemplation of God -- That human felicity does knowledge of God which is by most men -- That human felicity does not consist in the knowledge of God gained through demonstration -- Human felicity does not consist in the knowledge of God which is through faith -- Whether in this life man is able to understand separate substances through the study and investigation of the speculative sciences -- That we cannot in this life understand separate substances in the way that Alexander claimed -- That we cannot in this life understand separate substances in the way that Averroes claimed -- That man's ultimate felicity does not consist in the kind of knowledge of separate substances that the foregoing opinions assume -- That in this life we cannot understand separate substances -- That the soul does not understand itself through itself in this life -- That in this life we cannot see God through His essence -- That man's ultimate felicity does not come in this life -- That separate substances do not see God in His essence by knowing Him through their essence -- That the natural desire of separate substances does not come to rest in the natural knowledge which they have of God -- How God may be seen in His essence -- That no created substance can, by its own natural power, attain the vision of God in His essence -- That the created intellect needs divine light in order to see God through His essence -- Arguments by which it seems to be proved that God cannot be seen in His essence, and the answers to them -- That the created intellect does not comprehend the divine substance -- That no created intellect while seeing God sees all that can be seen in Him -- That every intellect, whatever its level, can be a participant in the divine vision -- That one being is able to see God more perfectly than another -- How those who see the divine substance may see all things -- That those who see God see all things in Him at once -- That through the vision of God one becomes a partaker of eternal life -- That those who see God will see Him perpetually -- How man's every desire is fulfilled in that ultimate felicity -- That God governs things by His providence -- That God preserves things in being -- That nothing gives being except in so far as it acts by divine power -- That God is the cause of operation for all things that operate -- That God is everywhere -- On the opinion of those who take away proper actions from natural things -- How the same effect is from God and from a natural agent -- That divine providence does not entirely exclude evil from things -- That divine providence does not exclude contingency from things -- That divine providence does not exclude freedom of choice -- That divine providence does not exclude fortune and chance -- That God's providence applies to contingent singulars -- That God's providence applies immediately to all singulars -- That the execution of divine providence is accomplished by means of secondary causes -- That other creatures are ruled by God by means of intellectual creatures -- That lower intellectual substances are ruled by higher ones -- On the ordering of the angels among themselves -- On the ordering of men among themselves and to other things -- That lower bodies are ruled by God through celestial bodies -- Epilogue to the preceding chapters.
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|a Print version record.
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|a Books at JSTOR Evidence Based Acquisitions
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| 650 |
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|a Theology, Doctrinal.
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| 650 |
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|a Apologetics
|v Early works to 1800.
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| 650 |
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|a Providence and government of God.
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|a Early works.
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|a Bourke, Vernon J.
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|a WORLDSHARE SUB RECORDS
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|a Book Three: Providence.
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|i Print version:
|a Thomas, Aquinas, Saint, 1225?-1274.
|t Summa contra gentiles.
|d Notre Dame (USA) : University of Notre Dame Press, 1975
|z 0268016860
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