Сумма теологии, часть I (Prima Pars)
- Язык:
- английский
- Статус:
- Полное произведение
- Авторство:
- Написано автором
- Состояние текста:
- Шумов сканирования не обнаружено (автоматическая оценка всего текста, вручную не проверялась)
- Объём:
- ~510 000 слов · 2 405 фрагментов
Процитировать это произведение
- APAФома Аквинский. (n.d.). Summa Theologica, Part I (Prima Pars) [Сумма теологии, часть I (Prima Pars)]. Digital reproduction: SigPhi. https://sigphiai.com/ru/works/thomas-aquinas/summa-theologica-part-i-prima-pars
- MLAФома Аквинский. Summa Theologica, Part I (Prima Pars) [Сумма теологии, часть I (Prima Pars)]. Digital reproduction, SigPhi, https://sigphiai.com/ru/works/thomas-aquinas/summa-theologica-part-i-prima-pars.
- ChicagoФома Аквинский. Summa Theologica, Part I (Prima Pars) [Сумма теологии, часть I (Prima Pars)]. Digital reproduction, SigPhi. https://sigphiai.com/ru/works/thomas-aquinas/summa-theologica-part-i-prima-pars.
Ссылка на воспроизведённое издание. SigPhi — цифровая репродукция. Год, издатель и переводчик указаны, если известны; «n.d.» означает неизвестный год.
О чём это
Бог, творение и человеческая природа: первая часть «Суммы», где Фома излагает пять путей и всё, что из них следует.
Контекст и история
Написана около 1265-68 годов для студентов-богословов, которых Фома считал плохо обеспеченными учебниками своего времени. Она движется по вопросам, а каждый вопрос — по разделам, начинающимся с возражений: форма есть записанный схоластический диспут. Первая часть говорит о Боге, Троице, ангелах и человеческой душе, и именно здесь находятся пять путей доказательства бытия Божия.
Редакционный контекст, а не источник для цитирования: в отличие от отрывков самого произведения, эти сведения нельзя проверить по корпусу.
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.…