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Summa Contra Gentiles, Second Book (On Creation) by Saint Thomas Aquinas (1225 - 1274)

The Summa Contra Gentiles was composed by Thomas Aquinas between 1259 and 1265, in four books broadly covering teachings on God, on Creation, on Providence, and on tenets specific to Christianity. This Summa is not to be confused with his final Summa, the Summa Theologiae. The latter is specifically "theological" and directed to a Christian audience (hence Summa "Theologica"), whereas the former, as the "Contra Gentiles" indicates, is directed toward "non-Christian" thinkers. Implicitly a defence of the Catholic Christian faith, the first three books constitute a sort of rational apology of Christian thought, where philosophical arguments are deployed to defend Christian beliefs and usually only evoke Scripture in a latter instance to show its concordance with these largely-rational conclusions; the fourth book, however, is theological in character given that its content deals primarily with topics derived from Christian revelation. Although Thomas Aquinas certainly aims to discredit p

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  1. 101

    LXXX. ARGUMENTS TO PROVE THAT THE SOUL IS CORRUPTED WHEN THE BODY IS CORRUPTED

  2. 100

    LXXXI. ARGUMENTS TO PROVE THAT THE SOUL IS CORRUPTED WHEN THE BODY IS CORRUPTED

  3. 99

    LXXXII. THAT THE SOULS OF DUMB ANIMALS ARE NOT IMMORTAL

  4. 98

    LXXXIII. THAT THE HUMAN SOUL BEGINS TO EXIST WITH THE BODY

  5. 97

    LXXXIV. SOLUTION OF THE FOREGOING ARGUMENTS

  6. 96

    LXXXV. THAT THE SOUL IS NOT MADE OF GOD'S SUBSTANCE

  7. 95

    LXXXVI. THAT THE HUMAN SOUL IS NOT TRANSMITTED WITH THE SEMEN

  8. 94

    LXXXVII. THAT THE HUMAN SOUL IS BROUGHT INTO BEING THROUGH CREATION BY GOD

  9. 93

    LXXXVIII. ARGUMENTS FOR PROVING THAT THE HUMAN SOUL IS FORMED FROM THE SEMEN

  10. 92

    LXXXIX. SOLUTION OF THE FOREGOING ARGUMENTS

  11. 91

    XC. THAT AN INTELLECTUAL SUBSTANCE IS UNITED AS A FORM TO NO OTHER THAN THE HUMAN BODY

  12. 90

    XCI. THAT THERE ARE SOME INTELLECTUAL SUBSTANCES WHICH ARE NOT UNITED TO BODIES

  13. 89

    XCII. OF THE GREAT NUMBER OF SEPARATE SUBSTANCES

  14. 88

    XCIII. THAT THERE ARE NOT SEVERAL SEPARATE SUBSTANCES OF ONE SPECIES

  15. 87

    XCIV. THAT THE SEPARATE SUBSTANCE AND THE SOUL ARE NOT OF ONE SPECIES

  16. 86

    XCV. HOW WE ARE TO UNDERSTAND GENUS AND SPECIES IN SEPARATE SUBSTANCES

  17. 85

    XCVI. THAT SEPARATE SUBSTANCES DO NOT GATHER THEIR KNOWLEDGE FROM SENSIBLES

  18. 84

    XCVII. THAT THE INTELLECT OF A SEPARATE SUBSTANCE ALWAYS UNDERSTANDS ACTUALLY

  19. 83

    XCVIII. HOW ONE SEPARATE SUBSTANCE UNDERSTANDS ANOTHER

  20. 82

    XCIX. THAT SEPARATE SUBSTANCES KNOW MATERIAL THINGS

  21. 81

    C. THAT SEPARATE SUBSTANCES KNOW SINGULARS

  22. 80

    CI. WHETHER SEPARATE SUBSTANCES KNOW ALL THINGS AT THE SAME TIME BY THEIR NATURAL KNOWLEDGE

  23. 79

    LVII. THE OPINION OF PLATO CONCERNING THE UNION OF THE INTELLECTUAL SOUL WITH THE BODY

  24. 78

    LVIII. THAT THE NUTRITIVE, SENSITIVE, AND INTELLECTIVE FACULTIES IN MAN ARE NOT THREE SOULS

  25. 77

    LIX. THAT MAN'S POSSIBLE INTELLECT IS NOT A SEPARATE SUBSTANCE

  26. 76

    LX. THAT MAN DERIVES HIS SPECIES NOT FROM THE PASSIVE, BUT FROM THE POSSIBLE INTELLECT

  27. 75

    LXI. THAT THE AFORESAID OPINION IS CONTRARY TO THAT OF ARISTOTLE

  28. 74

    LXII. AGAINST THE OPINION OF ALEXANDER ABOUT THE POSSIBLE INTELLECT

  29. 73

    LXIII. THAT THE SOUL IS NOT A TEMPERAMENT, AS GALEN ASSERTED

  30. 72

    LXIV. THAT THE SOUL IS NOT A HARMONY

  31. 71

    LXV. THAT THE SOUL IS NOT A BODY

  32. 70

    LXVI. AGAINST THOSE WHO SAY THAT INTELLECT AND SENSE ARE THE SAME

  33. 69

    LXVII. AGAINST THOSE WHO SAY THAT THE POSSIBLE INTELLECT IS THE IMAGINATION

  34. 68

    LXVIII. HOW AN INTELLECTUAL SUBSTANCE CAN BE THE FORM OF THE BODY

  35. 67

    LXIX. SOLUTION OF THE ARGUMENTS BY WHICH IT WAS PROVED ABOVE THAT AN INTELLECTUAL SLBSTANCE CANNOT BE UNITED TO THE BODY AS ITS FORM

  36. 66

    LXX. THAT ACCORDING TO THE WORDS OF ARISTOTLE WE JUST SAY THAT THE INTELLECT IS UNITED TO THE BODY AS ITS FORM

  37. 65

    LXXI. THAT THE SOUL IS UNITED TO THE BODY IMMEDIATELY

  38. 64

    LXXII. THAT THE WHOLE SOUL IS IN THE WHOLE BODY AND IN EACH PART THEREOF

  39. 63

    LXXIII. THAT THERE IS NOT ONE POSSIBLE INTELLECT IN ALL MEN

  40. 62

    LXXIV. OF THE OPINION OF AVICENNA, WHO ASSERTED THAT INTELLIGIBLE FORMS ARE NOT PRESERVED IN THE POSSIBLE INTELLECT

  41. 61

    LXXV. SOLUTION OF THE ARGUMENTS WHICH WOULD SEEM TO PROVE THE UNITY OF THE POSSIBLE INTELLECT

  42. 60

    LXXVI. THAT THE ACTIVE INTELLECT IS NOT A SEPARATE SUBSTANCE BUT PART OF THE SOUL

  43. 59

    LXXVII. THAT IT IS NOT IMPOSSIBLE FOR THE POSSIBLE AND ACTIVE INTELLECT TO CONCUR IN THE ONE SUBSTANCE OF THE SOUL

  44. 58

    LXXVIII. THAT ARISTOTLE'S OPINION CONCERNING THE ACTIVE INTELLECT WAS NOT THAT IT IS A SEPARATE SUBSTANCE, BUT RATHER THAT IT IS PART OF THE SOUL

  45. 57

    LXXIX. THAT THE HUMAN SOUL IS NOT CORRUPTED WHEN THE BODY IS CORRUPTED

  46. 56

    XXXVIII. ARGUMENTS BY WHICH SOME ENDEAVOUR TO PROVE THAT THE WORLD IS NOT ETERNAL

  47. 55

    XXXIX. THAT THE DISTINCTION OF THINGS IS NOT FROM CHANCE

  48. 54

    XL. THAT MATTER IS NOT THE FIRST CAUSE OF THE DISTINCTION OF THINGS

  49. 53

    XLI. THAT THE DISTINCTION OF THINGS IS NOT ON ACCOUNT OF A CONTRARIETY OF AGENTS

  50. 52

    XLII. THAT THE FIRST CAUSE OF THE DISTINCTION OF THINGS IS NOT THE ORDER OF SECONDARY AGENTS

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ABOUT THIS SHOW

The Summa Contra Gentiles was composed by Thomas Aquinas between 1259 and 1265, in four books broadly covering teachings on God, on Creation, on Providence, and on tenets specific to Christianity. This Summa is not to be confused with his final Summa, the Summa Theologiae. The latter is specifically "theological" and directed to a Christian audience (hence Summa "Theologica"), whereas the former, as the "Contra Gentiles" indicates, is directed toward "non-Christian" thinkers. Implicitly a defence of the Catholic Christian faith, the first three books constitute a sort of rational apology of Christian thought, where philosophical arguments are deployed to defend Christian beliefs and usually only evoke Scripture in a latter instance to show its concordance with these largely-rational conclusions; the fourth book, however, is theological in character given that its content deals primarily with topics derived from Christian revelation. Although Thomas Aquinas certainly aims to discredit p

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The Summa Contra Gentiles was composed by Thomas Aquinas between 1259 and 1265, in four books broadly covering teachings on God, on Creation, on Providence, and on tenets specific to Christianity. This Summa is not to be confused with his final Summa, the Summa Theologiae. The latter is...

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