[7] Moreover, God’s willing is His being, as has been proved. [4] To these difficulties some answer that the things that are not in themselves are in God and in His intellect. [10] Moreover, men and other knowing beings know things as distinct from one another in their multitude. But the divine intellect is never potentially, but always actually, understanding. But the knower must be potentially what it knows and this must be in it. The Aquinas Institute is therefore proud to announce the publication of the Summa Theologiae in a bilingual edition with Latin and English in parallel columns. [5] Again, an intellect that knows only habitually is not at its highest perfection. But, we have proved the contrary of this proposition above. But all things, each according to its mode, desire to be in act; this is clear from the fact that each thing according to its nature resists corruption. God is, therefore, intelligent. Now, since, as has been proved, all the aforementioned movers and. For theos [θεος], which among the Greeks signifies God, comes from theaste [θεασθαι], which means to consider or to see. [7] Again, every motion must be reduced to a first mover that is only mover and not moved. Therefore, because of the perfect power of His intellect, God knows the lowliest possible among beings. The above argument does not prove that God is not joined to a body as the rational soul is joined to the human body; it proves that He is not a power in a body in the manner of a material power, which is divided upon the division of the body. This new motion is other than the motion by which an animal moves itself, for example, digested food or altered air. And thus God also knows evils. Therefore, everything that is moved is moved by another. This power is nothing other than His essence, since, as we have proved, there can be no accident in God. For example, if there were a separately existing whiteness, it could not lack any of the power of whiteness. Now, the singular essence is composed of designated matter and individuated form. [9] Again, the agent is more noble than the patient or thing acted upon, as act is more noble than potency. [1] From this it is further apparent that God understands all things together. The proposition that God exists is, therefore, self-evident. On the contrary, “one becomes wise and knowing in repose,” as it is said in the Physics [VII, 3]. [5] Moreover, to understand is the act of the one understanding. For it is said in Isaiah (55:8): “For My thoughts are not your thoughts.” Yet it is said in a Psalm (93:11): “The Lord knows the thoughts of men,” which thoughts evidently proceed through composition and division in the intellect. For, when someone examines how a conclusion follows from premises and considers both together, he is not on this account reasoning or discoursing, since this takes place, not by arguing, but by judging the arguments. [2] The contingent is opposed to the certitude of knowledge only so far as it is future, not so far as it is present. [6] Furthermore, if God knows all the species of things, as was proved above, and is likewise conceded and proved by certain philosophers, He must know contraries. This is clear from what is given to animals for their own protection. Nevertheless, if we consider the matter correctly, it appears that He does not will other things necessarily. But, if there are movers and things moved following an order to infinity, there will be no first mover, but all would be as intermediate movers. [4] Furthermore, the intellect does not err in the case of first principles; it errs at times in the case of conclusions at which it arrives by reasoning from first principles. THAT A REASON CAN BE ASSIGNED TO THE DIVINE WILL For the intellect does not attribute its mode of understanding to the things that it understands; for example, it does not attribute immateriality to a stone even though it knows the stone immaterially.

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