DOCSLIB.ORG

Proofs for the Existence Of

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

1 St. Francis of Assisi Parish Wakefield, Rhode Island 02879 Rite of Christian Initiation of Adults Rev. Deacon Paul O. Iacono The Reality of God Purpose of today’s class: 1) To quickly review the idea that philosophy can be used as a tool to help explain theology. 2) To learn the meaning of the terms Revelation and Faith. I. St. Thomas Aquinas (13th century Italian theologian) made an intense study of the ancient philosophers and applied that to Catholic theology. Dr. Peter Kreeft, in his book Summa of the Summa, explains Aquinas’ Five Ways (Quinquae Viae), which are five proofs of the existence of God dis- cussed by Aquinas in his Summa Theologica. Kreeft explains that these proofs take the form of philosophical arguments: 1) The argument of the unmoved mover (ex motu) Some things are moved. - Everything that is moved is moved by a mover. An infinite regress of movers is impossible. Therefore, there is an unmoved mover from whom all motion proceeds. This mover is what we call God. 2) The argument of the first cause (ex causa). Some things are caused. Everything that is caused is caused by something else. An infinite regress of causation is impossible. Therefore, there must be an uncaused cause of all caused things. This causer is what we call God. 3) The argument of contingency (ex contingentia). Many things in the universe may either exist or not exist. Such things are called contingent beings. It is impossible for everything in the universe to be contingent, as something can't come of nothing, and if traced back eventu- ally there must have been one thing from which all others have occurred. Therefore, there must be a necessary being whose existence is not contingent on any other being(s). This being is what we call God. 4) The argument of degree (ex gradu). Various perfections may be found in varying degrees throughout the uni- verse. These degrees of perfections assume the existence of the perfections themselves. The pinnacle of perfection, from which lesser degrees of per- fection derive, is what we call God. 5) The argument of "design" (ex fine). All natural bodies in the world act for ends. These objects are in themselves unintelligent. To act for ends is characteristic of intelligence. Therefore, there exists an intelligent being which guides all natural bodies to their ends. This guiding being we call God. 2 St. Francis of Assisi Parish Wakefield, Rhode Island 02879 Rite of Christian Initiation of Adults Rev. Deacon Paul O. Iacono The Reality of God Truth is known through reason (natural thinking) and by supernatural revelation (the desire of God to share Himself with His creation in a formal relationship). Sooo, a quick summary of St. Thomas Aquinas’ proofs for the exis- tence of God: 1) MOVER - an unmoved mover from which all motion proceeds 2) CAUSE - there is an uncaused cause of all things 3) CONTINGENT (true by virtue of the way things are in reality) – some- thing can’t come out of nothing 4) DEGREE of perfection – there is a pinnacle of perfection 5) DESIGN - to guide all natural bodies to their ends Just two more additional examples of the application of philosophy as a tool to unlock the meaning of God’s revelation to mankind: A) Epistemology Aquinas believed "that for the knowledge of any truth whatsoever man needs divine help, that the intellect may be moved by God to its act."[51] However, he believed that human beings have the natural capacity to know many things without special divine revelation, even though such revelation occurs from time to time, "especially in regard to [topics of] faith."[52] B) Ethics Aquinas said that the cardinal virtues (prudence, temperance, fortitude and justice) are natural and revealed in nature, and they are binding on everyone. There are, however, three theological virtues: faith, hope, and charity. These are supernatural and are distinct from other virtues in their object, namely, God: “ Now the object of the theological virtues is God Himself, Who is the last end of all, as surpassing the knowledge of our reason. On the other hand, the object of the intellectual and moral virtues is something comprehensible to human reason. Wherefore the theological virtues are specifically distinct from the moral and intellectual virtues.[57] Furthermore, Aquinas distinguished four kinds of law: eternal, natural, human, and divine. Eternal law is the decree of God that governs all creation. Natural law is the human "participation" in the eternal law and is discovered by reason.[58] Natural law, of course, is based on "first principles": “ . this is the first precept of the law, that good is to be done and promoted, and evil is to be avoided. All other precepts of the natural law are based on this . .[59] Reference numbers are taken from The Summa Theologica in the Wikipedia article on Thomas Aquinas .
Recommended publications
  • St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death

    St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death

    The University of Akron IdeaExchange@UAkron Williams Honors College, Honors Research The Dr. Gary B. and Pamela S. Williams Honors Projects College Spring 2020 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death Christopher Choma [email protected] Follow this and additional works at: https://ideaexchange.uakron.edu/honors_research_projects Part of the Christianity Commons, Epistemology Commons, European History Commons, History of Philosophy Commons, History of Religion Commons, Metaphysics Commons, Philosophy of Mind Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Choma, Christopher, "St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death" (2020). Williams Honors College, Honors Research Projects. 1048. https://ideaexchange.uakron.edu/honors_research_projects/1048 This Dissertation/Thesis is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Williams Honors College, Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. 1 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death By: Christopher Choma Sponsored by: Dr. Joseph Li Vecchi Readers: Dr. Howard Ducharme Dr. Nathan Blackerby 2 Table of Contents Introduction p. 4 Section One: Three General Views of Human Nature p.
  • Thomas Aquinas' Argument from Motion & the Kalām Cosmological

    Thomas Aquinas' Argument from Motion & the Kalām Cosmological

    University of Central Florida STARS Honors Undergraduate Theses UCF Theses and Dissertations 2020 Rethinking Causality: Thomas Aquinas' Argument From Motion & the Kalām Cosmological Argument Derwin Sánchez Jr. University of Central Florida Part of the Philosophy Commons Find similar works at: https://stars.library.ucf.edu/honorstheses University of Central Florida Libraries http://library.ucf.edu This Open Access is brought to you for free and open access by the UCF Theses and Dissertations at STARS. It has been accepted for inclusion in Honors Undergraduate Theses by an authorized administrator of STARS. For more information, please contact [email protected]. Recommended Citation Sánchez, Derwin Jr., "Rethinking Causality: Thomas Aquinas' Argument From Motion & the Kalām Cosmological Argument" (2020). Honors Undergraduate Theses. 858. https://stars.library.ucf.edu/honorstheses/858 RETHINKING CAUSALITY: THOMAS AQUINAS’ ARGUMENT FROM MOTION & THE KALĀM COSMOLOGICAL ARGUMENT by DERWIN SANCHEZ, JR. A thesis submitted in partial fulfillment of the requirements for the Honors in the Major Program in Philosophy in the College of Arts and Humanities and in the Burnett Honors College at the University of Central Florida Orlando, Florida Fall Term 2020 Thesis Chair: Dr. Cyrus Zargar i ABSTRACT Ever since they were formulated in the Middle Ages, St. Thomas Aquinas’ famous Five Ways to demonstrate the existence of God have been frequently debated. During this process there have been several misconceptions of what Aquinas actually meant, especially when discussing his cosmological arguments. While previous researchers have managed to tease out why Aquinas accepts some infinite regresses and rejects others, I attempt to add on to this by demonstrating the centrality of his metaphysics in his argument from motion.
  • Six Ways Theology Uses Philosophy

    Six Ways Theology Uses Philosophy

    Six Ways Theology The Context Since I teach philosophy to seminarians,the UsesPhilosophy questionwhich is often raisedis "how is philosophy used by theology?" My answers,at first, did not David Foster. Ph.D. move pastthe generalitiesthat philosophy is the in- strumentof theologyor that philosophytaught you to Yote: This paper wasfirst presentedin Venice,April, 1996 at think logically. Realizing the inadequacyof those 'he International Conferenceon Preparation for Priesthood answers,I began to study the relationship. with the support of the Wethersfield Institute. As a result,this paperaims to describein betterr detail how theology usesphilosophy. Its main con- tributionsare 1) a descriptionof the instrumentaluses of philosophy,2) the identification of the intrinsic role of philosophy as material to theology. Becauseof the focus on the theologicaluses of philosophy,I will leave aside other contributionsof philosophyto theology students,such as, helping them to understandthe modern world, disciplining their thinking, stimulatingcreative thought, and providing order for a complex world. These contributions of philosophyare important, but are not unique to the- ology. The Traditional Ways Theology UsesPhilosophy Four main uses quickly emergedas a working hypothesis:philosophy serves theology as a preamble, a tool, a bridge, and a shield.2 Theseare the more traditional ways of describing how theology uses philosophy.The list eventually grew to six. Philosophyis a preamblein thatit preparespeople for understandingthe Faith. It is a tool in that it is usedas an instrumentto better understandthe Faith. It is a bridge in that it provides common principles where believer and nonbeliever can meet. It is a shieldin thatit can be usedto defendthe Faith against argumentsof nonbelievers3.The seconduse, as a tool, is the most commonand the most importantto articulatefor theologystudents.
  • Thomas Aquinas College Newsletter Fall 2018

    Thomas Aquinas College Newsletter Fall 2018

    quinas A C s o a l Thomas Aquinas College Newsletter m l e o g h e T Fall 2018 Volume 46, Issue 3 1971 Eastward Bound! College Receives Approval for New England Campus ulminating a rigorous process that campus and, thanks be to God, that day Cbegan in the spring of 2017, Thomas has arrived.” Aquinas College has received approval Notably, the College’s need for expan- from the Massachusetts Board of Higher sion counters a 50-year trend in higher Education to operate a branch campus education, in which more than a quarter in Western Massachusetts, where it will of the country’s small liberal arts schools award the degree of Bachelor of Arts in have either closed, merged, or abandoned Liberal Arts. The decision sets the stage their missions. “At a time when more for Thomas Aquinas College, New Eng- than a few liberal arts colleges have had land, to open its doors in fall 2019. to close,” says R. Scott Turicchi, chairman The Board’s approval comes as the of the College’s Board of Governors, “it is result of a thorough and rigorous appli- a testament to the excellence of Thomas cation process conducted by its legal Aquinas College’s unique program of and academic affairs staff at the Massa- Catholic liberal education and to its good chusetts Department of Higher Educa- stewardship that the school has received tion. Its grant of authority is subject to school in Northfield, Massachusetts, course, friends’ donations to cover the approval to operate a second campus.” stipulations, the most important of which which has been shuttered since 2005.
  • Ten PROBLEMS with AQUINAS' THIRD

    Ten PROBLEMS with AQUINAS' THIRD

    Ten PROBLEMS WITH AQUINAS' THIRD WAY Edward Moad 1. Introduction Of Thomas Aquinas’ five proofs of the existence of God, the Third Way is a cosmological argument of a specific type sometimes referred to as an argument from contingency. The Aristotelian argument for the existence of the First Unmoved Mover was based on the observation that there is change (or motion), coupled with the principle that nothing changes unless its specific potential to change is actualized by an actual change undergone by some other thing. It then arrives at the conclusion that there exists something in a constant state of pure activity, which is not itself moved but sets everything else in motion. The operative sense of contingency this argument turns on, then, is that of motion. That is, things have the potential to change in certain ways (depending on the kind of things they are), but may or may not do so; whether they actually do being contingent on whether they are acted on in the right way by something else. For this reason, Aristotle’s argument delivers a first mover, which brings about the motion in all that exists, but not a being that brings about the very existence of everything else. The argument referred to specifically as the argument from contingency, by contrast, turns on the idea of the contingency of the very existence of anything at all. That is, if something exists which may not have existed, and the fact that it does exist rather than not is contingent on the action of other existing things which are themselves contingent, then the existence of the whole lot of contingent things, taken together, is also contingent.
  • A Round Generation in the Timaeus

    A Round Generation in the Timaeus

    AROUND GENERATION IN THE TIMAEUS By JONATHAN WRIGHT, M.D. PLEASANTVILLE, NEW YORK N turning to a former issue of pupil derived from his master. Aristotle Annals of Medical History I repeatedly calls himself a Platonist. A find that I began an essay on the modern commentator2 on Aristotle has “Timaeus” of Plato with a refer­ recorded references to a number of passages ence to Aristotle.1 In the present article, in his works where the younger man pays a Owhich will find its mainspring also in the tribute of respect to Plato and acknowledges “Timaeus,” but which deals largely with himself as his follower. the subject of some of the modern ideas on In reading Galen the medical historian the birth of man, we shall again have to take perceives how much more he was inspired by up some of the ideas of Aristotle, as well as Plato than by Aristotle. He places Plato and those of Plato, on the birth of matter. It is not Aristotle side by side with Hippocrates this which leads us into the “Timaeus” in his treatise on their dogmas.3 Robin4 points again. I presume without the criticism of out that Plato gave birth scarcely less to Aristotle on the “Timaeus,” especially of Aristotle than to Plotinus. In the former all his master’s books, subsequent commen­ paper I referred to the very dark corner in tators would less frequently, certainly less the “Timaeus” which deals with generation intelligently, have made a study of it. For and which Plato calls the Receptacle. This many of the formative years of his life Robin regards5 as “the nurse of generation.” Aristotle was a pupil of Plato, for seventeen It is the place where not only the birth of years of his youth, it is said.
  • Is Aristotle's Unmoved Mover Causally Redundant?

    Is Aristotle's Unmoved Mover Causally Redundant?

    Bridget Brasher IS ARISTOTLE’S UNMOVED MOVER CAUSALLY REDUNDANT? On dunamis in the heavenly bodies I. Introduction: understanding the redundancy problem That Aristotle believes an unmoved mover both enables and brings about motion in the universe is taken as basic by interpreters. Throughout Physics VIII and Metaphysics Lambda 6–10, Aristotle assigns a superlative importance to this eternal, imperceptible substance. It is uniquely pure energeia, is absolutely prior, and is ultimately, indirectly responsible in some way for all generation and destruction and change throughout the celestial and sublunar realms. Aristotle considers the unmoved mover, in this way, to be a kind of primordial necessary condition. Moreover, the unmoved mover is said to maintain this role by directly exerting some sort of causal influence on the heavenly spheres, such that the spheres thereby move eternally, and in turn transmit changes downward through the celestial and sublunar realms. Upon getting the spheres to move, then, the unmoved mover’s vast influence is mediated by and transmitted through the spheres’ own motion.1 The problem that I will address in this paper is that, it seems, the spheres are apparently bound to move in any case—for it seems that, in virtue of a fact about themselves, they can never stop moving. And thus, Aristotle’s primordial necessary condition appears to be little more than a mere redundancy. 1 That the unmoved mover’s alleged causal influence is exhaustively mediated by the heavenly spheres is not uncontroversial. For some interpreters have read a kind of cosmic teleology directed towards the unmoved mover in Aristotle (See Kahn, 1985, Lear, 1988).
  • Peter Kreeft BOSTON COLLEGE Faith and Reason: the Philosophy of Religion Professor Peter Kreeft Boston College

    Peter Kreeft BOSTON COLLEGE Faith and Reason: the Philosophy of Religion Professor Peter Kreeft Boston College

    FAITH AND REASON: THE PHILOSOPHY OF RELIGION COURSE GUIDE Professor Peter Kreeft BOSTON COLLEGE Faith and Reason: The Philosophy of Religion Professor Peter Kreeft Boston College Recorded Books™ is a trademark of Recorded Books, LLC. All rights reserved. Faith and Reason: The Philosophy of Religion Professor Peter Kreeft Executive Producer John J. Alexander Executive Editor Donna F. Carnahan RECORDING Producer - David Markowitz Director - Matthew Cavnar COURSE GUIDE Editor - James Gallagher Design - Edward White Lecture content ©2005 by Peter Kreeft Course guide ©2005 by Recorded Books, LLC 72005 by Recorded Books, LLC Cover image: Ceiling of the Sistene Chapel, The Vatican, Rome © Clipart.com #UT064 ISBN: 978-1-4193-4767-2 All beliefs and opinions expressed in this audio/video program and accompanying course guide are those of the author and not of Recorded Books, LLC, or its employees. Course Syllabus Faith and Reason: The Philosophy of Religion About Your Professor...................................................................................................4 Introduction...................................................................................................................5 Lecture 1 What Is Religion? Why Is It Worth Thinking About? .............................6 Lecture 2 Atheism................................................................................................12 Lecture 3 The Problem of Evil .............................................................................17 Lecture 4 Arguments for God’s Existence
  • A Thomistic Understanding of Happiness

    A Thomistic Understanding of Happiness

    The University of Notre Dame Australia ResearchOnline@ND Theses 2013 A Thomistic Understanding of Happiness Christian Stephens University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Religion Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Stephens, C. (2013). A Thomistic Understanding of Happiness (Master of Philosophy (MPhil)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/79 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. A Thomistic Understanding of Happiness Master of Philosophy Thesis Christian Stephens th 8 August 2013 Feast of St Mary of the Cross I am deeply grateful to the Fathers at the Seminary of the Good Shepherd, especially Fr Bernard Gordon, for helping me to discover the genius of St. Thomas. I would also like to thank the Staff at the School of Philosophy and Theology, Notre Dame, Sydney, for their constant support. Most especially, Dr Angus Brook, whose wisdom, patience and encouragement forged my love of St Thomas and made this work possible. To Chloe, whose faith, hope and love sustained the man behind this work so that it could come to completion. Finally, to St.
  • Faith and Reason 1 Completed � = Test Question on Diocesan Religion Test

    Faith and Reason 1 Completed = Test Question on Diocesan Religion Test

    Date Comments and edits Faith and Reason 1 Completed ∆ = Test question on Diocesan Religion Test Faith and Reason as found in the Nicene Creed I. “I believe…” A. Students will articulate the relationship between faith and reason. 1. Faith (CCC 878) a. Heb 11:1 “Faith is the realization of what is hoped for and evidence of things not seen.” ∆ b. Belief is only possible through continuous grace and the Holy Spirit, CCC153 ∆ c. We will be saved by God’s grace if we cooperate with it d. Truly a human act, CCC 154 ∆ e. In faith the human intellect and will cooperate with divine grace, CCC 155 (relationship between faith and freedom is any act of Faith must be made freely) f. There are external proofs of God’s revelation that join the internal helps of the Holy Spirit, CCC 156 g. We profess this revelation in the creed, celebrate it in the sacraments, live by right conduct, and respond to it in prayer. h. Distinction between Fides Quae and Fides Qua : The faith that we believe with (theological virtue) and the faith that we believe in (objective content) 2. Reason and its relationship with faith (see teachings of John Paul II and St. Thomas Aquinas) ∆ 3. Faith is reasonable B. The learner will be able to dialogue regarding challenges about the Catholic Faith through use of the Magisterium, Sacred Scripture, Sacred Tradition and reason. 1. Introduction ∆ a. 1 Pet 3:15-16 “Always be ready to give an explanation to anyone who asks you for a reason for your ∆ hope but do it with gentleness and reverence.” ∆ b.
  • Fall 2012-2013 Electives

    Fall 2012-2013 Electives

    FALL 2012-2013 ELECTIVES COURSE # CR LV COURSE TITLE SCHEDULE INSTRUCTOR PL11601 3 1 MEDIEVAL RELIGION&THOUGHT T TH 9* BROWN CULTURAL DIVERSITY *ALTID 3 U TH11601: MEDIEVAL RELIGION&THOUGHT T TH 9* BROWN CULTURAL DIVERSITY PL16001 3 1 CHALLENGE OF JUSTICE T TH 3* POPE *ALTID 3 U TH16001: CHALLENGE OF JUSTICE T TH 3* POPE PL16002 3 1 CHALLENGE OF JUSTICE M W 3* SWEENEY *ALTID 3 U TH16002: CHALLENGE OF JUSTICE M W 3* SWEENEY PL23301 3 1 VALUES/SOC SERV/HLTH CARE TH 4 30-6 50 MANZO PL25901 3 1 PERSP:WAR/AGGRESSION T TH 12* MULLANE *ALTID 3 U TH32701: PERSPECT:WAR/AGGRES I T TH 12* MULLANE *ALTID 3 U SC25001: PERSP:WAR/AGGRESSION T TH 12* MULLANE PL26101 3 1 TELLING TRUTHS I W 3-4 50 HIRSCH PL26401 3 1 LOGIC M W F 2 SARCA PL26402 3 1 LOGIC M W F 3 SARCA PL26403 3 1 LOGIC M W F 12 ANDERSON PL29101 3 1 PHILOS OF COMMUNITY I T 4 30-6 20 MC MENAMIN PL31401 3 1 MIND AND BODY M W F 11 TACELLI PL37701 3 1 ETHICAL THEORY T TH 12* GARCIA PL40301 3 1 DOES GOD EXIST? M W 3* TACELLI PL40501 3 1 GREEK PHILOSOPHY M W F 11 BYERS PL40601 3 1 MODERN PHILOSOPHY T TH 10 30* SOLERE PL44201 3 1 ROMANTICISM & IDEALISM T TH 1 30* RUMBLE PL47001 3 1 PHIL OF WORLD RELIGIONS T TH 3* KREEFT CULTURAL DIVERSITY PL49301 3 1 BIOETHICS:ISS/HEALTHCARE M W F 2 STAN PL50001 3 3 PHILOSOPHY OF LAW T TH 1 30* TREJO-MATHYS *ALTID 3 G LL66901: PHILOSOPHY OF LAW T TH 1 30* TREJO-MATHYS PL51201 3 3 PHILOSOPHY OF EXISTENCE T TH 3* KEARNEY PL51701 3 3 KANT&KANTIANS MORAL LAW T TH 3* LOTT PL53101 3 3 DISC&METAPHYSICS ETHICS T TH 4 30* GARCIA PL55001 3 1 CAPSTONE:BUILDING A LIFE M 3-5
  • Three Argument's for God's Existence Kant's Criticisms O

    Three Argument's for God's Existence Kant's Criticisms O

    Kant’s Arguments for God’s Existence Introduction Background: Three Argument’s for God’s Existence Kant’s criticisms of these three arguments Ground vs. Cause: Kant’s reason for rejecting constructive proofs of God’s existence Kant’s first argument for God’s existence: God’s existence as the foundation of causal explanation Kant’s second argument for God’s existence: Natural orderliness as being grounded in the coherence of God’s mind Kant’s third argument for God’s existence: morality as grounded in the coherence of God’s mind Kant’s arguments for God as transcendental arguments Introduction Kant puts forth three arguments for God’s existence---or, what might be more accurate, three very different versions of a single such argument. Each is original and none has any obvious flaws. This is not to say that they prove what they are meant to prove, only that, if they fail to do so, it is not immediately clear why. Background: Three Argument’s for God’s Existence When philosophers try to prove God’s existence, it is almost always by way of one of the following three arguments: the ontological argument, the cosmological argument, and the teleological argument. Kant rejects each of these arguments, and his own arguments are to be understood in terms of this fact. Right now, I will state and evaluate these arguments, and then I will state and evaluate Kant’s arguments. The ontological argument: God is by definition perfect; failure to exist is an imperfection; therefore, God must exist. Analysis: This argument is a total failure, since all it shows is the truism is that if God existed, then, having as he would every conceivable perfection, he would exist— since, in other words, all it shows is that if God existed, then God would exist.