Summa theologica, Teil I (Prima Pars)
- Sprache:
- Englisch
- Status:
- Vollständiges Werk
- Autorschaft:
- Vom Autor verfasst
- Zustand des Textes:
- Kein Scanrauschen festgestellt (automatische Messung über den ganzen Text, nicht von Hand geprüft)
- Umfang:
- ~510.000 Wörter · 2.405 Passagen
Dieses Werk zitieren
- APAThomas von Aquin. (n.d.). Summa Theologica, Part I (Prima Pars) [Summa theologica, Teil I (Prima Pars)]. Digital reproduction: SigPhi. https://sigphiai.com/de/works/thomas-aquinas/summa-theologica-part-i-prima-pars
- MLAThomas von Aquin. Summa Theologica, Part I (Prima Pars) [Summa theologica, Teil I (Prima Pars)]. Digital reproduction, SigPhi, https://sigphiai.com/de/works/thomas-aquinas/summa-theologica-part-i-prima-pars.
- ChicagoThomas von Aquin. Summa Theologica, Part I (Prima Pars) [Summa theologica, Teil I (Prima Pars)]. Digital reproduction, SigPhi. https://sigphiai.com/de/works/thomas-aquinas/summa-theologica-part-i-prima-pars.
Angabe der Ausgabe, die SigPhi wiedergibt: SigPhi ist ihre digitale Reproduktion, nicht der Verlag. Das Erscheinungsjahr steht nicht in den Metadaten (daher „n.d.“), und der Übersetzer erscheint nur, wenn er verzeichnet ist.
Wovon es handelt
Gott, Schöpfung und menschliche Natur: der erste Teil der Summa, in dem Thomas die fünf Wege entwickelt und alles, was daraus folgt.
Kontext und Geschichte
Um 1265-68 für Theologiestudenten geschrieben, die Thomas von den Lehrbüchern seiner Zeit schlecht bedient sah. Sie schreitet in Quaestionen voran, jede Quaestio in Artikeln, die mit den Gegeneinwänden beginnen: die Form ist eine schriftlich festgehaltene scholastische Disputation. Die Prima Pars handelt von Gott, der Trinität, den Engeln und der menschlichen Seele, und hier stehen die fünf Gottesbeweise.
Redaktioneller Kontext, keine zitierfähige Quelle: anders als die Passagen des Werks lassen sich diese Angaben nicht am Korpus überprüfen.
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.…