Summa Teològica, Part I (Prima Pars)
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~510.000 paraules · 2.405 passatges
Cita aquesta obra
- APATomàs d'Aquino. (n.d.). Summa Theologica, Part I (Prima Pars) [Summa Teològica, Part I (Prima Pars)]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/thomas-aquinas/summa-theologica-part-i-prima-pars
- MLATomàs d'Aquino. Summa Theologica, Part I (Prima Pars) [Summa Teològica, Part I (Prima Pars)]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/thomas-aquinas/summa-theologica-part-i-prima-pars.
- ChicagoTomàs d'Aquino. Summa Theologica, Part I (Prima Pars) [Summa Teològica, Part I (Prima Pars)]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/thomas-aquinas/summa-theologica-part-i-prima-pars.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
Déu, la creació i la naturalesa humana: la primera part de la Summa, on Tomàs planteja les cinc vies i tot el que se'n segueix.
Context i història
Escrita cap al 1265-68 per a estudiants de teologia que Tomàs trobava mal servits pels manuals de l'època. Va per qüestions, i cada qüestió per articles que comencen plantejant les objeccions contràries: la forma és una disputa escolàstica posada per escrit. La Prima Pars tracta de Déu, de la Trinitat, dels àngels i de l'ànima humana, i és on hi ha les cinc vies per demostrar l'existència de Déu.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
to an end that surpasses the grasp of his reason: "The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee" (Isa. 66:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation. Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about God such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors. Whereas man's whole salvation, which is in God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation. It was therefore necessary that besides philosophical science built up by reason, there should be a sacred science learned through revelation. Reply Obj. 1: Although those things which are beyond man's knowledge may not be sought for by man through his reason, nevertheless, once they are revealed by God, they must be accepted by faith. Hence the sacred text continues, "For many things are shown to thee above the understanding of man" (Ecclus. 3:25). And in this, the sacred science consists. Reply Obj. 2: Sciences are differentiated according to the various means through which knowledge is obtained. For the astronomer and the physicist both may prove the same conclusion: that the earth, for instance, is round: the astronomer by means of mathematics (i.e. abstracting from matter), but the physicist by means of matter itself.…