A PAGE SUMMARY OF THOMAS AQUINAS, SUMMA THEOLOGIAE, I, qq.3-5

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A PAGE SUMMARY OF THOMAS AQUINAS, SUMMA THEOLOGIAE, I, qq.3-5
  The first part of this chapter raises the perennial and the pertinent question and the argument on whether the existence of God is self evident? In answering this question, Thomas posit that  a thing can be self-evident in either of two ways, self evident in itself and a proposition is self evident because the predicate is included in the essence of the subject, therefore the preposition “God exist” of  itself is self-evident and this is known by all.
Secondly, Thomas affirms the existence of God can be proven by positing the five ways, he showed this by positing the following (a)  argument from motion, (b)  Efficient cause, (c) through possibility  and necessity, (d)  through the gradation which is to be found in things (e) through the orders or governance of the world. Thus, by motion he meant nothing can be in motion unless it is cause by that which is in state of actuality i.e., God.  By efficient, it is imperative to acknowledge the primary source that is the efficient cause to all things. By possibility and necessity which means that there must exist something the existence of which is necessary this is to be understood to be God. By gradation is that which there must be something which is to all beings the cause of their being, goodness, perfection etc and this is called God. Thus, by governance of the word, he meant that since natural bodies lacks intelligence, and whatever lacks intelligent cannot move to an end and. Therefore there must be intelligent being whom exists by whom natural things are directed to their end. This he call God.
However, the debate if whether God is a body, Thomas responded to this by answering that it is absolutely true that God is not a body. Whatever has a body is in time and is prone to corruption. Therefore, God is the first cause, the unmoved and the first being who is always in pure act. However, pertaining whether God is composed of matter and form, Thomas answered by making reference to his argument on motion where he demonstrated that God is the First cause and the unmoved  mover. According to Thomas, it is impossible that matter should exist in God because matter is potentiality. And he showed this in (Q [2], A [3]) that God is pure act without any potentiality.
Nevertheless, pertaining whether God is the same as His essence, Thomas, posit that God is the same as His essence or nature because things composed of matter and form, the nature or the essence must vary from the “suppositum” therefore, “suppositum” and nature in them are identified therefore  God is not compose of matter and form. God is not only his own essence as showed in the preceding article. But God essence is His existence.
Thus, whether God is contained in a genus, for Thomas a thing can be a genus in two ways either absolutely or properly as species are contained under genus, but in neither ways is God in a genus. Similarly, it is clear that there is no accident in God since He is the first cause. And altogether God is simple, which means He is the first being, the uncaused and He is the first efficient cause. Finally, God is the first effective cause of things; perfection of things must pre- in God in a more eminent way. “Now it clear that a thing is desirable only insofar it is perfect, and everything is perfect so far it is actual hence that which have ultimate perfection is said to be simply good therefore existence is the most perfect of all things”.







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