Summa Theologica, Volume 2 (Part II, First Section)

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Cosimo, Inc., 2007 - 592 стор.
"The Summa Theologica is the best-known work of Italian philosopher, scholar, and Dominican friar SAINT THOMAS AQUINAS (1225 1274), widely considered the Catholic Church s greatest theologian. Famously consulted (immediately after the Bible) on religious questions at the Council of Trent, Aquinas s masterpiece has been considered a summary of official Church philosophy ever since. Aquinas considers approximately 10,000 questions on Church doctrine covering the roles and nature of God, man, and Jesus, then lays out objections to Church teachings and systematically confronts each, using Biblical verses, theologians, and philosophers to bolster his arguments. In Volume II, Aquinas addresses: happiness good and evil love and hatred hope and despair anger virtue sin and grace and much more. This massive work of scholarship, spanning five volumes, addresses just about every possible query or argument that any believer or atheist could have, and remains essential, more than seven hundred years after it was written, for clergy, religious historians, and serious students of Catholic thought."

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Of the Intellectual Virtues
827
Of the Difference between Moral and Intellectual Virtues
833
Of Moral Virtue in Relation to the Passions
837
How the Moral Virtues Differ from One Another
841
Of the Cardinal Virtues
846
Of the Theological Virtues
851
Of the Cause of Virtues
854
Of the Mean of Virtue
857

Of the Will in Regard to What It Wills
626
Of That Which Moves the Will
628
Of the Manner in Which the Will Is Moved
633
Of Enjoyment Which Is an Act of the Will
636
Of Intention
639
Of Choice Which Is an Act of the Will with Regard to the Means
642
Of Counsel Which Precedes Choice
647
Of Consent Which Is an Act of the Will in Regard to the Means
650
Of Use Which Is an Act of the Will in Regard to the Means
653
Of the Acts Commanded by the Will
656
Of the Good and Evil of Human Acts in General
662
Of the Goodness and Malice of the Interior Act of the Will
671
Of Goodness and Malice in Exter
672
nal Human Actions
680
Of the Consequences of Human Ac tions by Reason of Their Good ness and Malice
685
Of the Subject of the Souls Pas sions
691
How the Passions Differ from One Another
693
Of Good and Evil in the Passions of the Soul
697
Of the Order of the Passions to One Another
700
and First of Love
703
Of the Cause of Love
706
Of the Effects of Love
709
Of Hatred
714
Of Concupiscence
718
Of Delight Considered in Itself
721
Of the Cause of Pleasure
727
Of the Effects of Pleasure
733
Of the Goodness and Malice of Pleasures
736
Of Pain or Sorrow in Itself
739
Of the Causes of Sorrow or Pain
747
Of the Effects of Pain or Sorrow
750
Of the Remedies of Sorrow or Pain
753
Of the Goodness and Malice of Sor row or Pain
758
Of the Irascible Passions and First of Hope and Despair
759
Of Fear in Itself
764
Of the Object of Fear
767
Of the Cause of Fear
771
Of the Effects of Fear
772
Of Daring
775
Of Anger in Itself
778
Of the Cause That Provokes Anger and of the Remedies of Anger
784
Of the Effects of Anger
787
TREATISE ON HABITS 49 Of Habits in General As to Their Substance
793
Of the Subject of Habits
797
Of the Cause of Habits As to Their Formation
803
Of the Increase of Habits
806
How Habits Are Corrupted or
810
Of the Distinction of Habits
813
Of the Virtues As to Their Essence
819
Of the Subject of Virtue
822
Of the Connection of Virtues
860
Of Equality among the Virtues
865
Of the Duration of Virtues after This Life
871
Of the Gifts
877
Of the Beatitudes
885
Of the Fruits of the Holy Ghost
890
Of Vice and Sin Considered in Themselves
897
Of the Distinction of Sins
903
Of the Comparison of One Sin with Another
910
Of the Subject of Sin
919
Of the Causes of Sin in General
927
Of the Causes of Sin in Particular
930
Of the Cause of Sin on the Part of the Sensitive Appetite
934
Of That Cause of Sin Which Is Malice
941
Of the External Causes of Sin
944
Of the Cause of Sin As Regards the Devil
948
Of Original Sin As to Its Essence
956
Of the Subject of Original
959
Of the Cause of Sin in Respect of One Sin Being the Cause of An other
962
Of the Effects of Sin and First of the Corruption of the Good of Nature
966
Of the Stain of Sin
971
Of the Debt of Punishment
973
Of Venial and Mortal Sin
980
Of Venial Sin in Itself
985
TREATISE ON LAW 90 Of the Essence of
993
Of the Various Kinds of
997
Of the Effects of
1001
Of the Eternal
1004
Of the Natural
1009
Of Human
1015
Of the Power of Human
1017
Of Change in Laws 951 9S6 919
1023
Of the Old Law
1025
Of the Precepts of the Old Law
1031
Of the Moral Precepts of the Old Law
1037
Of the Ceremonial Precepts in Themselves
1051
Of the Causes of the Ceremonial Precepts 10S5
1055
Of the Duration of the Ceremonial Precepts
1082
Of the Judicial Precepts
1087
Of the Reason for the Judicial Pre cepts
1091
Of the Law of the Gospel Called the New Law Considered in It self
1103
Of the New Law As Compared with the Old
1108
Of Those Things That Are Con tained in the New Law
1113
Of the Necessity of Grace
1123
Of the Grace of God As Regards Its Essence
1132
Of the Division of Grace
1135
Of the Cause of Grace
1140
Of the Effects of Grace
1144
Of Merit
1153
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Сторінка 1086 - For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things, " that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication, from which if ye keep yourselves, ye shall do well.
Сторінка 1058 - For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of 'Egypt, concerning burnt offerings or sacrifices : but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people : and walk ye in all the ways that I have commanded you, that it may be well unto you.
Сторінка 892 - And hope confoundeth not : because the charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us.
Сторінка 950 - Be sober and watch : because your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour : whom resist ye strong in faith ; knowing that the same affliction befalls your brethren who are in the world.
Сторінка 1105 - For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth ; to the Jew first, and also to the Greek.
Сторінка 1047 - Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire.
Сторінка 735 - ... the three angles of a triangle are together equal to two right angles, although it is not known to all.
Сторінка 1095 - Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress : and thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, and the stranger, and the fatherless, and the widow, that are within thy gates.
Сторінка 1115 - Then said he unto them, But now he that hath a purse let him take it, and likewise his scrip : and he that hath no sword, let him sell his garment and buy one.
Сторінка 1052 - For the Lord shall comfort Zion; he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody.

Про автора (2007)

Thomas Aquinas, the most noted philosopher of the Middle Ages, was born near Naples, Italy, to the Count of Aquino and Theodora of Naples. As a young man he determined, in spite of family opposition to enter the new Order of Saint Dominic. He did so in 1244. Thomas Aquinas was a fairly radical Aristotelian. He rejected any form of special illumination from God in ordinary intellectual knowledge. He stated that the soul is the form of the body, the body having no form independent of that provided by the soul itself. He held that the intellect was sufficient to abstract the form of a natural object from its sensory representations and thus the intellect was sufficient in itself for natural knowledge without God's special illumination. He rejected the Averroist notion that natural reason might lead individuals correctly to conclusions that would turn out false when one takes revealed doctrine into account. Aquinas wrote more than sixty important works. The Summa Theologica is considered his greatest work. It is the doctrinal foundation for all teachings of the Roman Catholic Church.

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