Summa Theologica

Produktdetails

Verlag

anboco

Erschienen

2016

Sprache

English

Seiten

500

Infos

500 Seiten

ISBN

978-3-7364-0995-8

Kurztext / Annotation

The Summa Theologiæ (written 1265-1274 and also known as the Summa Theologica or simply the Summa) is the best-known work of Thomas Aquinas (c. 1225-1274). Although unfinished, the Summa is 'one of the classics of the history of philosophy and one of the most influential works of Western literature.' It was intended as an instructional guide for theology students, including seminarians and the literate laity. It was a compendium of all of the main theological teachings of the Catholic 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.

Textauszug

TREATISE ON ACTS WHICH PERTAIN ESPECIALLY TO CERTAIN MEN

171. Of Prophecy 172. Of the Cause of Prophecy 173. Of the Manner in Which Prophetic Knowledge Is Conveyed 174. Of the Division of Prophecy 175. Of Rapture 176. Of the Grace of Tongues 177. Of the Gratuitous Grace Consisting in Words 178. Of the Grace of Miracles 179. Of the Division of Life into Active and Contemplative 180. Of the Contemplative Life 181. Of the Active Life 182. Of the Active Life in Comparison with the Contemplative Life 183. Of Man's Various Duties and States in General 184. Of the State of Perfection in General 185. Of Things Pertaining to the Episcopal State 186. Of Those Things in Which the Religious State Properly Consists 187. Of Those Things That Are Competent to Religious 188. Of the Different Kinds of Religious Life 189. Of the Entrance into Religious Life _______________________

SECOND PART OF THE SECOND PART ["II-II," "Secunda Secundae"] _______________________

TREATISE ON THE THEOLOGICAL VIRTUES (QQ. 1-46) _______________________

OF FAITH (In Ten Articles)

Having to treat now of the theological virtues, we shall begin with
Faith, secondly we shall speak of Hope, and thirdly, of Charity.

The treatise on Faith will be fourfold: (1) Of faith itself; (2) Of the corresponding gifts, knowledge and understanding; (3) Of the opposite vices; (4) Of the precepts pertaining to this virtue.

About faith itself we shall consider: (1) its object; (2) its act; (3) the habit of faith.

Under the first head there are ten points of inquiry:

(1) Whether the object of faith is the First Truth?

(2) Whether the object of faith is something complex or incomplex, i.e. whether it is a thing or a proposition?

(3) Whether anything false can come under faith?

(4) Whether the object of faith can be anything seen?

(5) Whether it can be anything known?

(6) Whether the things to be believed should be divided into a certain number of articles?

(7) Whether the same articles are of faith for all times?

(8) Of the number of articles;

(9) Of the manner of embodying the articles in a symbol;

(10) Who has the right to propose a symbol of faith? _______________________

FIRST ARTICLE [II-II, Q. 1, Art. 1]

Whether the Object of Faith Is the First Truth?

Objection 1: It would seem that the object of faith is not the First Truth. For it seems that the object of faith is that which is proposed to us to be believed. Now not only things pertaining to the Godhead, i.e. the First Truth, are proposed to us to be believed, but also things concerning Christ's human nature, and the sacraments of the Church, and the condition of creatures. Therefore the object of faith is not only the First Truth.

Obj. 2: Further, faith and unbelief have the same object since they are opposed to one another. Now unbelief can be about all things contained in Holy Writ, for whichever one of them a man denies, he is considered an unbeliever. Therefore faith also is about all things contained in Holy Writ. But there are many things therein, concerning man and other creatures. Therefore the object of faith is not only the First Truth, but also created truth.

Obj. 3: Further, faith is condivided with charity, as stated above (I-II, Q. 62, A. 3). Now by charity we love not only God, who is the sovereign Good, but also our neighbor. Therefore the object of Faith is not only the First Truth.

On the contrary, Dionysius says (Div. Nom.

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