Summa Teològica, Part III (Tertia 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:
- ~480.000 paraules · 2.272 passatges
Cita aquesta obra
- APATomàs d'Aquino. (n.d.). Summa Theologica, Part III (Tertia Pars) [Summa Teològica, Part III (Tertia Pars)]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/thomas-aquinas/summa-theologica-part-iii-tertia-pars
- MLATomàs d'Aquino. Summa Theologica, Part III (Tertia Pars) [Summa Teològica, Part III (Tertia Pars)]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/thomas-aquinas/summa-theologica-part-iii-tertia-pars.
- ChicagoTomàs d'Aquino. Summa Theologica, Part III (Tertia Pars) [Summa Teològica, Part III (Tertia Pars)]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/thomas-aquinas/summa-theologica-part-iii-tertia-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
Crist i els sagraments: la part que Tomàs va deixar sense acabar.
Context i història
Tracta de l'encarnació, de la vida de Crist i dels sagraments. Tomàs la va deixar a mitges el desembre de 1273: segons el que va dir a Reginald de Piperno, després d'una experiència durant la missa tot el que havia escrit li semblava palla. Va morir tres mesos després. Les edicions la completen amb el Supplementum, que no és seu sinó un muntatge fet pels seus deixebles amb text d'una obra anterior.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
Incarnation is such; according to John 3:16: "God so loved the world as to give His only-begotten Son, that whosoever believeth in Him may not perish, but may have life everlasting." Therefore it was necessary for man's salvation that God should become incarnate. _I answer that,_ A thing is said to be necessary for a certain end in two ways. First, when the end cannot be without it; as food is necessary for the preservation of human life. Secondly, when the end is attained better and more conveniently, as a horse is necessary for a journey. In the first way it was not necessary that God should become incarnate for the restoration of human nature. For God with His omnipotent power could have restored human nature in many other ways. But in the second way it was necessary that God should become incarnate for the restoration of human nature. Hence Augustine says (De Trin. xii, 10): "We shall also show that other ways were not wanting to God, to Whose power all things are equally subject; but that there was not a more fitting way of healing our misery." Now this may be viewed with respect to our "furtherance in good." First, with regard to faith, which is made more certain by believing God Himself Who speaks; hence Augustine says (De Civ. Dei xi, 2): "In order that man might journey more trustfully toward the truth, the Truth itself, the Son of God, having assumed human nature, established and founded faith." Secondly, with regard to hope, which is thereby greatly strengthened; hence Augustine says (De Trin. xiii): "Nothing was so necessary for raising our hope as to show us how deeply God loved us. And what could afford us a stronger proof of this than that the Son of God should become a partner with us of human nature?" Thirdly, with regard to charity, which is greatly enkindled by this; hence Augustine says (De Catech. Rudib. iv): "What greater cause is there of the Lord's coming than to show God's love for us?…