07: Who created God?
05/10/16 • 24 min
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First, whatever a thing has besides its essence must be caused either by the constituent principles of that essence (like a property that necessarily accompanies the species--as the faculty of laughing is proper to a man--and is caused by the constituent principles of the species), or by some exterior agent--as heat is caused in water by fire. Therefore, if the existence of a thing differs from its essence, this existence must be caused either by some exterior agent or by its essential principles. Now it is impossible for a thing's existence to be caused by its essential constituent principles, for nothing can be the sufficient cause of its own existence, if its existence is caused. Therefore that thing, whose existence differs from its essence, must have its existence caused by another. But this cannot be true of God; because we call God the first efficient cause. Therefore it is impossible that in God His existence should differ from His essence.
Secondly, existence is that which makes every form or nature actual; for goodness and humanity are spoken of as actual, only because they are spoken of as existing. Therefore existence must be compared to essence, if the latter is a distinct reality, as actuality to potentiality. Therefore, since in God there is no potentiality, as shown above (Article 1), it follows that in Him essence does not differ from existence. Therefore His essence is His existence.
Thirdly, because, just as that which has fire, but is not itself fire, is on fire by participation; so that which has existence but is not existence, is a being by participation. But God is His own essence, as shown above (Article 3) if, therefore, He is not His own existence He will be not essential, but participated being. He will not therefore be the first being--which is absurd. Therefore God is His own existence, and not merely His own essence.
ST. 1. Q3. A4.
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First, whatever a thing has besides its essence must be caused either by the constituent principles of that essence (like a property that necessarily accompanies the species--as the faculty of laughing is proper to a man--and is caused by the constituent principles of the species), or by some exterior agent--as heat is caused in water by fire. Therefore, if the existence of a thing differs from its essence, this existence must be caused either by some exterior agent or by its essential principles. Now it is impossible for a thing's existence to be caused by its essential constituent principles, for nothing can be the sufficient cause of its own existence, if its existence is caused. Therefore that thing, whose existence differs from its essence, must have its existence caused by another. But this cannot be true of God; because we call God the first efficient cause. Therefore it is impossible that in God His existence should differ from His essence.
Secondly, existence is that which makes every form or nature actual; for goodness and humanity are spoken of as actual, only because they are spoken of as existing. Therefore existence must be compared to essence, if the latter is a distinct reality, as actuality to potentiality. Therefore, since in God there is no potentiality, as shown above (Article 1), it follows that in Him essence does not differ from existence. Therefore His essence is His existence.
Thirdly, because, just as that which has fire, but is not itself fire, is on fire by participation; so that which has existence but is not existence, is a being by participation. But God is His own essence, as shown above (Article 3) if, therefore, He is not His own existence He will be not essential, but participated being. He will not therefore be the first being--which is absurd. Therefore God is His own existence, and not merely His own essence.
ST. 1. Q3. A4.
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This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously!
Thanks for essentially being a co-producer coproducer of the show.
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Previous Episode
06: Why didn't you accept the immaculate conception, St. Thomas?
Objection 3. Further, as it has been stated above, no feast is celebrated except of some saint. But some keep the feast of the Conception of the Blessed Virgin. Therefore it seems that in her very Conception she was holy; and hence that she was sanctified before animation.
Reply to Objection 3. Although the Church of Rome does not celebrate the Conception of the Blessed Virgin, yet it tolerates the custom of certain churches that do keep that feast, wherefore this is not to be entirely reprobated. Nevertheless the celebration of this feast does not give us to understand that she was holy in her conception. But since it is not known when she was sanctified, the feast of her Sanctification, rather than the feast of her Conception, is kept on the day of her conception.
ST. 3. Q 27. A 2.
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God so prepares and endows those, whom He chooses for some particular office, that they are rendered capable of fulfilling it, according to 2 Corinthians 3:6: "(Who) hath made us fit ministers of the New Testament." Now theBlessed Virgin was chosen by God to be His Mother. Therefore there can be no doubt that God, by His grace, made her worthy of that office, according to the words spoken to her by the angel (Luke 1:30-31): "Thou hast found grace withGod: behold thou shalt conceive," etc. But she would not have been worthy to be the Mother of God, if she had ever sinned. First, because the honor of the parents reflects on the child, according to Proverbs 17:6: "The glory of children are their fathers": and consequently, on the other hand, the Mother's shame would have reflected on her Son. Secondly, because of the singular affinity between her and Christ, who took flesh from her: and it is written (2 Corinthians 6:15): "What concord hath Christ with Belial?" Thirdly, because of the singular manner in which the Son of God, who is the "Divine Wisdom" (1 Corinthians 1:24) dwelt in her, not only in her soul but in her womb. And it is written (Wisdom 1:4): "Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins."
We must therefore confess simply that the Blessed Virgin committed no actual sin, neither mortal nor venial; so that what is written (Canticles 4:7) is fulfilled: "Thou art all fair, O my love, and there is not a spot in thee," etc.
ST. 3. Q 27. A 4.
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Thanks for essentially being a co-producer coproducer of the show.
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Next Episode
08: Was there death before the fall of man?
Objection 2: Further, it is unfitting that elements hostile to one another should be brought under the mastership of one. But many animals are hostile to one another, as the sheep and the wolf. Therefore all animals were not brought under the mastership of man.
Reply to Objection 2. In the opinion of some, those animals which now are fierce and kill others, would, in that state, have been tame, not only in regard to man, but also in regard to other animals. But this is quite unreasonable. For then ature of animals was not changed by man's sin, as if those whose nature now it is to devour the flesh of others, would then have lived on herbs, as the lion and falcon. Nor does Bede's gloss on Genesis 1:30, say that trees and herbs were given as food to all animals and birds, but to some. Thus there would have been a natural antipathy between some animals. They would not, however, on this account have been excepted from the mastership of man: as neither at present are they for that reason excepted from the mastership of God, Whose Providence has ordained all this. Of thisProvidence man would have been the executor, as appears even now in regard to domestic animals, since fowls are given by men as food to the trained falcon.
ST 1. Q 96. A 1.
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This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously!
Thanks for essentially being a co-producer coproducer of the show.
LINKS
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Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4
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