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CONTENTS |
PROLOGUE |
FIRST PART (QQ. 1-119) |
Question |
1. The Nature and Extent of Sacred Doctrine |
2. The Existence of God |
3. On the Simplicity of God |
4. The Perfection of God |
5. Of Goodness in General |
6. The Goodness of God |
7. The Infinity of God |
8. The Existence of God in Things |
9. The Immutability of God |
10. The Eternity of God |
11. The Unity of God |
12. How God Is Known by Us |
13. The Names of God |
14. Of God's Knowledge |
15. Of Ideas |
16. Of Truth |
17. Concerning Falsity |
18. The Life of God |
19. The Will of God |
20. God's Love |
21. The Justice and Mercy of God |
22. The Providence of God |
23. Of Predestination |
24. The Book of Life |
25. The Power of God |
26. Of the Divine Beatitude |
TREATISE ON THE TRINITY |
27. The Procession of the Divine Persons |
28. The Divine Relations |
29. The Divine Persons |
30. The Plurality of Persons in God |
31. Of What Belongs to the Unity or Plurality in God |
32. The Knowledge of the Divine Persons |
33. Of the Person of the Father |
34. Of the Person of the Son |
35. Of the Image |
36. Of the Person of the Holy Ghost |
37. Of the Name of the Holy Ghost--Love |
38. Of the Name of the Holy Ghost, as Gift |
39. Of the Persons in Relation to the Essence |
40. Of the Persons as Compared to the Relations or Properties |
41. Of the Persons in Reference to the Notional Acts |
42. Of Equality and Likeness Among the Divine Persons |
43. The Mission of the Divine Persons |
TREATISE ON THE CREATION |
44. The Procession of Creatures from God, and of the First Cause |
of All Things |
45. The Mode of Emanation of Things from the First Principle |
46. Of the Beginning of the Duration of Creatures |
47. Of the Distinction of Things in General |
48. The Distinction of Things in Particular |
49. The Cause of Evil |
TREATISE ON THE ANGELS |
50. Of the Substance of the Angels Absolutely Considered |
51. Of the Angels in Comparison with Bodies |
52. Of the Angels in Relation to Place |
53. Of the Local Movement of the Angels |
54. Of the Knowledge of the Angels |
55. Of the Medium of the Angelic Knowledge |
56. Of the Angels' Knowledge of Immaterial Things |
57. Of the Angels' Knowledge of Material Things |
58. Of the Mode of the Angelic Knowledge |
59. The Will of the Angels |
60. Of the Love or Dilection of the Angels |
61. Of the Production of the Angels in the Order of Natural Being |
62. Of the Perfection of the Angels in the Order of Grace and of |
Glory |
63. The Malice of the Angels with Regard to Sin |
64. The Punishment of the Demons |
TREATISE ON THE WORK OF THE SIX DAYS |
65. The Work of Creation of Corporeal Creatures |
66. On the Order of Creation Towards Distinction |
67. On the Work of Distinction in Itself |
68. On the Work of the Second Day |
69. On the Work of the Third Day |
70. On the Work of Adornment, as Regards the Fourth Day |
71. On the Work of the Fifth Day |
72. On the Work of the Sixth Day |
73. On the Things That Belong to the Seventh Day |
74. On All the Seven Days in Common |
TREATISE ON MAN |
Whether God Is Composed of Matter and Form?
Objection 1: It seems that God is composed of matter and form. For whatever has a soul is composed of matter and form; since the soul is the form of the body. But Scripture attributes a soul to God; for it is mentioned in Hebrews (Heb. 10:38), where God says: "But My just man liveth by faith; but if he withdraw himself, he shall not please My soul." Therefore God is composed of matter and form.
Objection 2: Further, anger, joy and the like are passions of the composite. But these are attributed to God in Scripture: "The Lord was exceeding angry with His people" (Ps. 105:40). Therefore God is composed of matter and form.
Objection 3: Further, matter is the principle of individualization. But God seems to be individual, for He cannot be predicated of many. Therefore He is composed of matter and form.
Contrary: Whatever is composed of matter and form is a body; for dimensive quantity is the first property of matter. But God is not a body as proved in the preceding Article; therefore He is not composed of matter and form.
Response: It is impossible that matter should exist in God. First, because matter is in potentiality. But we have shown (Q. 2, A. 3) that God is pure act, without any potentiality. Hence it is impossible that God should be composed of matter and form. Secondly, because everything composed of matter and form owes its perfection and goodness to its form; therefore its goodness is participated, inasmuch as matter participates the form. Now the first good and the best--viz. God--is not a participated good, because the essential good is prior to the participated good. Hence it is impossible that God should be composed of matter and form. Thirdly, because every agent acts by its form; hence the manner in which it has its form is the manner in which it is an agent. Therefore whatever is primarily and essentially an agent must be primarily and essentially form. Now God is the first agent, since He is the first efficient cause. He is therefore of His essence a form; and not composed of matter and form.
Reply Objection 1: A soul is attributed to God because His acts resemble the acts of a soul; for, that we will anything, is due to our soul. Hence what is pleasing to His will is said to be pleasing to His soul.
Reply Objection 2: Anger and the like are attributed to God on account of a similitude of effect. Thus, because to punish is properly the act of an angry man, God's punishment is metaphorically spoken of as His anger.
Reply Objection 3: Forms which can be received in matter are individualized by matter, which cannot be in another as in a subject since it is the first underlying subject; although form of itself, unless something else prevents it, can be received by many. But that form which cannot be received in matter, but is self-subsisting, is individualized precisely because it cannot be received in a subject; and such a form is God. Hence it does not follow that matter exists in God.
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