Summa Theologiae, Parte I (Prima Pars)
- Lingua:
- inglese
- Stato:
- Opera completa
- Autorialità:
- Scritta dall'autore
- Stato del testo:
- Nessun rumore di scansione rilevato (misura automatica su tutto il testo, non verificata a mano)
- Estensione:
- ~510.000 parole · 2405 passi
Cita quest'opera
- APATommaso d'Aquino. (n.d.). Summa Theologica, Part I (Prima Pars) [Summa Theologiae, Parte I (Prima Pars)]. Digital reproduction: SigPhi. https://sigphiai.com/it/works/thomas-aquinas/summa-theologica-part-i-prima-pars
- MLATommaso d'Aquino. Summa Theologica, Part I (Prima Pars) [Summa Theologiae, Parte I (Prima Pars)]. Digital reproduction, SigPhi, https://sigphiai.com/it/works/thomas-aquinas/summa-theologica-part-i-prima-pars.
- ChicagoTommaso d'Aquino. Summa Theologica, Part I (Prima Pars) [Summa Theologiae, Parte I (Prima Pars)]. Digital reproduction, SigPhi. https://sigphiai.com/it/works/thomas-aquinas/summa-theologica-part-i-prima-pars.
Riferimento dell'edizione che SigPhi riproduce: SigPhi ne è la riproduzione digitale, non l'editore. L'anno dell'edizione non figura nei metadati (da qui «n.d.») e il traduttore compare solo quando è noto.
Di che cosa tratta
Dio, la creazione e la natura umana: la prima parte della Summa, dove Tommaso espone le cinque vie e tutto ciò che ne segue.
Contesto e storia
Scritta verso il 1265-68 per studenti di teologia che Tommaso riteneva mal serviti dai manuali del tempo. Procede per questioni, e ogni questione per articoli che iniziano dalle obiezioni contrarie: la forma è una disputa scolastica messa per iscritto. La Prima Pars tratta di Dio, della Trinità, degli angeli e dell'anima umana, ed è dove si trovano le cinque vie.
Contesto editoriale, non una fonte citabile: a differenza dei passi dell'opera, questi dati non si possono verificare sul 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.…