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• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • think of God.
  • “We are not your God, seek above us.” “I
  • God.”
  • said: “We are not God whom thou seekest.”
  • been diverted from its origin. And God, were He righteous,
  • part. That is to say, God's decision destined a part of mankind
  • sincerely: “Sing, O Goddess, of the wrath. ... “:
  • through God's judgment, could share in grace, that is, attain
• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • began their epic poems: “Sing to me, Goddess, of the
  • “Sing, O Goddess, of man's redemption,” but when he
  • to receive God's grace without earning it — for really
  • after original sin all must perish — to receive God's
  • you will know God, the Super-God in His super-beauty. But the
  • names Super-God and super-beauty are already disturbing. They
  • in what is as it were universal space void of God. And then one
  • does not attain to God. But one must take this way, for
  • otherwise one can also not reach God. Moreover, one must take
  • God by logic? Yes, one can. He gives a whole series of proofs.
  • recognize God as a necessary First Being, as a necessary first
  • he is straining reason to prove the existence of God, he has to
  • add at the same time that one arrives at a picture of God as it
  • individual human soul, he arrives at that unified God whom the
  • Old Testament calls the Jahve-God. If one wants to arrive at
• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • things round me, I can doubt the existence of God, of clouds
  • incarnation of God, and the voice of Christ is therefore in
  • truth the voice of God and the path to salvation. In other
  • into the appearance of God Himself. Man is on the spiritual
  • path to God. One might say that Spinoza was not reticent about
  • God. We must examine this gap of time if we want to see all
  • God. We are meant to do the good, to obey the
  • a Godhead. Therefore, there must be a Godhead. Three postulates
  • and the Idea of God; for a faith-content brought forth from the
• Title: Thomas Aquinas: Comment I: Thomas and Platonism
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  • God; and imagined that all other beings are called
  • Dionysius calls God at different times the Self-Good, the
  • Arch-divine Godhead, which means the Original Divinity, since
  • good, the triune God, who lives and rules throughout all ages.
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • only that God is in himself good but that he leads back the
  • other beings to goodness. God therefore imparts both qualities
  • give no light. Thus God guides the lower creatures through the
  • it is obvious that the latter are guided by God through the
  • placed over others, the lower are guided by God through the
  • in the first Cause itself, namely, in God, of the functional
  • reasons, and consequently of its works, since God ordains the
  • contemplate the effects of God's acts in his own intelligible
  • reasons, in so far as they are in God; wherefore they are
  • It behoves the third Order in God himself to consider how
  • having God in themselves.
  • Essence. For when each of the holy Spirits looks upon God
  • richer are seen to be its effects. The higher Angels in God
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • perfect reality, God. Between the poles of “original
  • and God, the “actus purus,” lies the whole material
  • are, like God — the Prime unmoved Mover —
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • Since things are the creations of God — as a house would
  • the nature of things rested in God, who saw it in self-reading
  • God in the light of glory, of
  • of “gratia,” because God “has created in
  • condition of actuality. Therefore, God, who is pure actuality
  • far we may say that we see everything in God and judge
  • to see something with the intellect, that the essence of God be
  • be God-protected — attached to heaven by the thread of
  • Thomas' proofs of the existence of God. They do not
  • of God, which do not equal the virtue of their cause.
  • Therefore, the whole virtue of God cannot be known from the
  • and God in His Essence cannot be seen in vision by the pure
  • transfigured body we shall one day see God in His Essence.
  • than God, if the created Intellects were never to behold the
  • Essence of God — which is contradictory to faith. For in
  • Blessed behold God's Essence.
  • God is not called incomprehensible because He has some quality
  • God. No created intellect can have a limitless knowledge of
  • God. Now, a created intellect knows the Divine Essence more or
  • But when a created intellect beholds God in His Essence, God's
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• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • differentiation originates from God as the effective principle.
  • (Quaestion Of the Might of God. III. 10.)
  • state (as one then pre-existing) God will after the day of
  • by which God — if one may put it so — takes up the
  • doctrine that every soul at birth is created by God absolutely
  • without God or spirit in the universe of material reality,
  • God's” right hand which by the preparation of the body of
  • God as
  • “agent” as such is perfect. Now, since God is the
  • must pre-exist in God in a still more eminent degree. And
  • Dionysius touches this thought when he says of God, in the book
  • Since God is perfect in His works, He gave perfection to all
  • equally God's work. But every master endeavours to give his
  • obstacle to its purpose. So God constructed every natural
  • efficiency of the worker. I say, therefore, that God has given
  • that rise in the earthly body. In the heart given to God
  • “kneaded” the clod of earth is apportioned by God
  • world, the body united with it by God's disposition will be
  • reason to God. Through the Fall this condition of