Cargando…
Summa contra gentiles. Book three, Providence. Part 2 /
The Summa Contra Gentiles is not merely the only complete summary of Christian doctrine that St. Thomas has written, but also a creative and even revolutionary work of Christian apologetics composed at the precise moment when Christian thought needed to be intellectually creative in order to master...
| Clasificación: | Libro Electrónico |
|---|---|
| Autor principal: | |
| Otros Autores: | |
| Formato: | Electrónico eBook |
| Idioma: | Inglés Latín |
| Publicado: |
Notre Dame, IN :
University of Notre Dame Press,
1975.
|
| Edición: | University of Notre Dame Press edition. |
| Temas: | |
| Acceso en línea: | Texto completo |
Tabla de Contenidos:
- That the celestial bodies make no impression on our intellects
- That the celestial bodies are not the causes of our acts of will and choice
- That the corporeal effects in things here below do not necessarily result from the celestial bodies
- That the motion of a celestial body is not the cause of our acts of choice by the power of its soul moving us, as some say
- That separate created substances cannot be directly the cause of our acts of choice and will, but only God
- That the movement of the will is caused by God and not only the power of the will
- That human acts of choice and of will are subject to divine providence
- How human events may be traced back to higher causes
- How a person is favored by fortune and how man is assisted by higher causes
- On fate: whether and what it is
- On the certainty of divine providence
- That the immutability of divine providence does not suppress the value of prayer
- That some prayers are not granted by God
- How the disposition of providence has a rational plan
- How God can act apart from the order of His providence, and how not
- That God can work apart from the order implanted in things, by producing effects without proximate causes
- That things which God does apart from the order of nature are not contrary to nature
- On miracles
- That God alone works miracles
- How spiritual substances do certain wonderful things which, however, are not truly miracles
- That the works of magicians are not solely due to the influence of celestial bodies
- Where the performances of the magicians get their efficacy
- That the intellectual substance which provides the efficacy for magic works is not morally good
- That the intellectual substance whose help the arts of magic use is not evil in its own nature
- Arguments whereby it seems to be proved that there can be no sin in demons
- That sin can occur in demons, and in what way
- Answer to the previous arguments
- That rational creatures are subject to divine providence in a special way
- That rational creatures are governed for their own sakes, while others are governed in subordination to them
- That the rational creature is directed by God to his actions not only by an ordering of the species, but also according to what befits the individual
- That laws are divinely given to man
- That the divine law principally orders man toward God
- That the end of divine law is the love of God
- That we are ordered by divine law to the love of neighbor
- That through divine law men are bound to the right faith
- That our mind is directed to God by certain sense objects
- That the cult proper to latria is to be offered to God alone
- That divine law orders man according to reason in regard to corporeal and sensible things
- The reason why simple fornication is a sin according to divine law, and that matrimony is natural
- That matrimony should be indivisible
- That matrimony should be between one man and one woman
- That matrimony should not take place between close relatives
- That not all sexual intercourse is sinful
- That the use of food is not a sin in itself
- How man is ordered by the law of God in regard to his neighbor
- That some human acts are right according to nature and not merely because they are prescribed by law
- On the counsels that are given in divine law
- On the error of the attackers of voluntary poverty
- On the ways of life of those who practice voluntary poverty
- In what way poverty is good
- Answers to the arguments brought forward above against poverty
- Answer to the objections against the different ways of life of those who embrace voluntary poverty
- On the error of those who attack perpetual continence
- Another error concerning perpetual continence
- Against those who attack vows
- That neither meritorious acts nor sins are equal
- That a man's acts are punished or rewarded by God
- On the diversity and order of punishments
- That not all rewards and punishments are equal
- On the punishment due to mortal and venial sin in relation to the ultimate end
- That by mortal sin a man is eternally deprived of his ultimate end
- That sins are punished also by the experience of something painful
- That it is lawful for judges to inflict punishments
- That man needs divine help to attain happiness
- That by the help of divine grace man is not forced toward virtue
- That man cannot merit divine help in advance
- That the aforesaid divine help is called grace, and what sanctifying grace is
- That sanctifying grace causes the love of God in us
- That divine grace causes faith in us
- That divine grace causes hope in us
- On the gifts of gratuitous grace, including a consideration of the divinations of demons
- That man needs the help of grace to persevere in the good
- That he who falls from grace through sin may again be restored through grace
- That man cannot be freed from sin except through grace
- How man is freed from sin
- That it is reasonable to hold a man responsible if he does not turn toward God, even though he cannot do this without grace
- That man in the state of sin, without grace, can not avoid sin
- That God frees some men from sin and leaves others in sin
- That God is not the cause of sin for any person
- On predestination, reprobation, and divine election.