Theology I Final Study Guide 2024 PDF

Theology I Final Study Guide I. Shorter Essays St. Thomas Aquinas, Summa theologiae, Ia, q. 1 1. Why do we need a teaching beyond the philosophical disciplines? a. Man is directed to God, as his end. Philosophical disciplines, which acquire knowledge through reason, do no...

Theology I Final Study Guide I. Shorter Essays St. Thomas Aquinas, Summa theologiae, Ia, q. 1 1. Why do we need a teaching beyond the philosophical disciplines? a. Man is directed to God, as his end. Philosophical disciplines, which acquire knowledge through reason, do not have God as their object. It is necessary for man’s salvation that man know his end. “It is necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation.” b. Though humans can discover other truths by their own reason about their end, salvation would not be made known to everyone, but only to a few and it would not be certain. So God reveals those truths as well as truths beyond our reason for a more sure salvation of all men. c. Man directed to God - philosophy only reaches as far as human reason - to know our end and how to arrive at it, need revelation from God 2. In what sense and why is Sacred Doctrine (or theology) a science? a. Body of knowledge, proceeds from principles, things proved by principles b. Two kinds of sciences- some which proceed from the natural light of intelligence and some which proceed from the light of a higher science. c. Sacred doctrine is the latter kind; it proceeds from the science of God and the blessed. We accept principles which are revealed to us by God. d. Why is it a science? People can use their reason to further understand God from the principles given by revelation. SD is not a story, nor just a catalogue of facts, but all of SD is ordered toward knowledge of God. 3. In what sense and why is Sacred Doctrine wisdom? a. “SD is wisdom above all human wisdom, absolutely.” b. Someone is wise when they know the causes of things so that they can judge lower things in light of the higher principle. c. God is the cause of the whole universe — he who considers God then is called most of all wise. d. SD treats God as the highest cause not only as known like philosophers can know him, but also as He knows Himself and reveals Himself to others. e. 2 ways of wisdom: inclination (God-given) and knowledge (study) 4. How can the theologian argue with those who dispute his starting points (i.e., with those who do not accept the articles of faith)? a. The theologian cannot prove through demonstration (prove of necessity) that he is right, since the principles must be accepted by faith. 1  b. He can answer objections to the faith, since reason and faith cannot contradict each other. He can do this by appealing to true things the objector accepts as true. c. Miracle and prophecies show the “reasonableness” of faith (i.e., a certain probability), but do not demonstrate the necessity of the conclusions. d. The argument of authority is the strongest argument with divine revelation, because it is an infallible authority. e. Can’t prove starting-points, but argue against objections; must agree on some authority to have a positive argument Vatican Council I, Dei Filius 5. Why can there never be dissension between faith and reason? If there appears to be, what will be the cause? a. God is the origin of all truth and the creator of both faith and reason, so the two can never be in opposition. b. If there appears to be, it is either because the content of faith is misunderstood or someone is trying to use reason to grasp things it cannot grasp. 6. How are the faith and reason of mutual aid to one another? a. Both faith and reason are ways of knowing what God wants man to know. God reveals himself through created things and revelation. b. Faith provides knowledge of the truths which are necessary to achieve man’s proper end but are inaccessible to reason. c. Reason establishes the foundations of faith by showing it makes sense to believe, and furthers the science of divine things (we are able to reason from the premises of faith to understand things of God). d. Faith begins with the internal promptings of the Holy Spirit. e. Reason brings the mind to the limits of what it can know of its own power, revealing the “reasonableness” of faith. i. Miracles and prophecies are certain signs of the “omnipotence and infinite knowledge of God.” ii. Miracles point to God’s authority, which provide evidence for the truth of other things. St. Gregory Nazianzen, Theological Orations 7. For whom is it to theologize, when, with (or before) whom, and about what? a. Gregory makes a distinction between keeping God before your eyes and theology. You can have faith in God and the Trinity without theological definitions of those realities. b. Discussion of theology is not for everyone; likewise, it is not for every occasion or audience (cf. p.27). “It must be reserved for certain occasions, for certain audiences, and certain limits must be observed (p.27).” 2  c. Only those who “have been tested” should engage with theology. “Testing” refers to intellectual (well-trained in study) and spiritual (purification of body and soul) foundations. It is dangerous to look at the light while impure. d. The right time for theology is when “we are free from the mire and noise,” and when we are not confused. In other words, when we are still. e. Those people for whom “it is a serious undertaking” should listen to discussions of theology. Theology is not like soccer or food. f. Theologians should only investigate things that it is possible for a human being to know (e.g., not positive knowledge about God). When talking before others, he must not oppress or impair hearers by talking about things far beyond their understanding. 8. What can we know of God in this life and how? Why is it impossible to know what God is? a. We can know that God is, that God exists. How? i. We use reason to make judgements based upon our experiences of the world. ii. Sight and instinctive law inform us. 1. See; fixed motion and order. 2. Law; infers there is an author of order. See beautiful creation and know that a creator exists. b. Can only speak of God as in his “averted figure” as in the reflections of Him. c. We know Him also through what He has revealed. d. We cannot know what the essence of God is, only negations are known (28.9). e. Creation, senses; indications of God in created things f. Bodily reality intrudes on consideration of incorporeal St. Thomas Aquinas, Compendium theologiae 9. Why can there be only one God? 11-15, esp. 15 a. God’s essence and existence are the same (I.11, p.16). b. No addition of factors in God - no difference; hence no species or genus c. Since God’s existence and essence are identical, cannot be species predicated of many individuals (different individuals in a species must have their existence distinct from their essence) d. Multiple gods would have to agree either in genus or species e. Two ways that a form can be multiplied: i. By specific differences (color is differentiated into various species of color) ii. By the subjects in which it inheres (by subject we mean a composite of matter and form) 3  1. God does not have specific differences (He is simple) 2. God is not a composite subject 10. If God is simple, why do we predicate many names of him? What and how do these names signify? 24-25 a. We can’t understand God’s essence as it is in itself, so we use names taken from things we know. If we understood Him simply our names would be simple. b. We can only name an object as we understand it, so we can only give names in terms of perfections we perceive in things that have their origin in Him; they are not simple, so the names are not simple. c. Names signify perfections in God that we learn from things around us. d. Names applied to God are not synonymous, even though they refer to what is one thing in God; they are different intellectual concepts. e. These names we apply to God are analogically identical with the names we would apply to humans; e.g. God is wise and man is wise. f. Signify various conceptions that our minds form of God 11. Why can there be no more than three divine persons? 56 a. Persons cannot be divided by a division of their substance, but only by the relation of some procession which does not have any terms outside God b. Procession must be either operation of intellect or of will in God c. God intellects by a single act, loves by a single act; if there were multiple fruits of an act, they would be the same thing (i.e., there can’t be several words or loves in God). d. God is simply perfect; perfect has nothing beyond it; a perfect thing cannot tolerate anything of its own class to be outside it; since Word and Spirit are God, cannot be multiple of them e. That by which a subsistent thing is this thing cannot be multiplied; Son is this person by His sonship, so can’t multiply sonship; ergo sonship cannot pertain to more than one divine person f. Whatever is one by reason of its form cannot be multiplied by matter - but no matter in God 12. What does it mean to say that God creates ex nihilo? Why can God alone create? 69-70 a. God cause of all things - gives them their being b. Hence does not need any presupposed matter c. Act prior to potency - God’s act prior to matter which is potency d. Does not need a prior effect; not matter prerequisite e. Creation not from a thing f. Not change - no underlying g. Not “from” God in the sense that they’re not composed of God 4  h. Creation is that which does not presuppose another cause - such cause pertains only to God - God alone can create i. Infinite gulf between nothing (not even potency) and pure act - needs infinite power to overcome 13. How and why can intellectual creatures fail in their voluntary operations? 112, 113, 120 a. Voluntary action-an action that has its principle in an agent who is conscious of the various factors constituting his action. b. Not voluntary actions: violent (principle outside the agent), natural, and ignorance. c. Voluntary actions: sin (misunderstanding of the end) d. Some actions can be mixed e. Voluntary action related to good f. Can only happen in corruptible things whose will cna deflect from proper end g. Cannot be deficient with regard to the good which is its nature (seeks its own perfection) h. Can be deficient regarding an external good, choosing proximate rather than supreme good i. Free to chose a good that is not the highest j. Defect arises when will remains fixed on their own good and doesn’t rise to highest good (last end) 14. If all things are created and governed by the good God, why are there evils? Cf. I.119 (p.130) a. “Evil” means “privation of perfect being.” b. Two kinds of evil: i. “Natural evil” - A thing is called evil if it lacks a perfection it ought to have. For example, men should have two seeing eyes. A blind man suffers from the evil of blindness. Notice that evil is a broad term. ii. Things made so that they are able to fail, because secondary causes ordained by God iii. “Voluntary evil” - Evil exists in “an action that is directed to an end in such a way that it is not rightly related to the end.” c. The existence of evil does not contradict the idea of divine providence. i. God governs things according to their nature. Some things are meant to suffer some kind of evil. For example, it is good for a dog to exist. But the nature of the dog includes to cease existing, which is an evil. ii. Some things are made so that evil has to happen to something else for the good of the thing - contributes to order of universe 5 15. What alone can be the perfect happiness of man and why? 104 a. The beatific vision of God is alone the perfect happiness of man. b. The most perfect way of attaining likeness with God: to know God in the way He knows Himself, by His own essence. c. The ultimate end of man is called beatitude. d. God has this beatitude by His very nature, whereas man attains beatitude by being admitted to a share in the divine light. e. Why: The end of an intellectual creature is to know the first cause in its essence (cf. I.105, p.117). f. Intellect achieves end by seeing God, which is something above its nature, but yet is its end 16. Why is the resurrection of the body necessary for man’s perfect happiness? a. Natural elements are destined for union. Natural condition of the human soul is to be united to the body. b. Final perfection requires possession of a being’s original perfection. c. For the human soul may be brought to complete perfection with regard to its end, it must be perfect in nature: united body and soul. i. This is not to say that a man having his body will increase his happiness but make his happiness truly the happiness of a human being. d. Separation of the soul and body at death is per accidens and contrary to nature, which cannot be everlasting. 17. What is original sin? In what way and why is it sin? a. Original sin is the sin when man desired knowledge greater or equal to that of God’s; they desired a higher station to station and perfection so that they might not be subject to God. It is Adam’s sin transferred to his descendants via man’s origin from him. b. Act of disobedience simply c. COnsequence is that God took away the gifts of Original Justice d. Original sin does not merit damnation. It prevents union with God but damnation has to be merited. e. For Eve it is a sin of pride, a desire of personal excellence; curiosity, coveting knowledge beyond that which God has bestowed; gluttony, the sweetness of the fruit was tempting; infidelity, a misunderstanding of God’s role in life due to the temptation of the Devil; finally, disobedience, transgressing God’s command. f. For Adam it is a sin of desire for knowledge. g. Literally, the sin is when Eve and Adam ate of the fruit of the Tree of Knowledge of Good and Evil…just in case anyone is confused. I’m confused… 6  h. Sin in all descendants as sin of the nature of man, because caused by first principle of the nature i. Fault in the nature of every human being which prevents union with God - but not personal guilt II. Longer Essay According to St. Thomas, the Word of the Eternal Father, who made himself small for our sake, “encompassed the knowledge of the truth necessary for man’s salvation within a few brief articles of faith.” (CT I.1) Consider the Angelic Doctor’s treatment of the following articles of the Church’s profession of faith (i.e., the Nicene Creed) 1. “I believe in one God…almighty…” What truths does St. Thomas consider to be contained in this article of the creed? How does he think those truths can be known? a. Thomas says that this article of faith refers to God’s being and his simplicity (cf. I.35, p.33-34). b. He thinks these truths can be known by the philosophical sciences (i.e., through reason). (I. 36, p. 35) c. Regardless, we cannot grasp the concept of “simplicity.” 2. “...maker of heaven and earth, of all things visible and invisible.” What truths does St. Thomas consider to be contained in this article of the creed? How does he think they can be known? a. Creator + maker; maker indicates will b. Creatio ex nihilo (I. 69, p. 64) c. Creation is possible for God alone (I. 70, p. 65) d. Immaterial substances are created immediately by God (I. 95, pg. 99-100) e. Matter not eternal f. He thinks these truths can be known through faith. 3. “I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages; God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father.” What truths does St. Thomas consider to be contained in this article of the creed? How does he think they can be known? How does he think they are to be understood? a. Born…before all ages – The Word not distinct from Father in time b. God from God → The Word is not distinct from the Father in species (I.43, p.39). c. Light from Light → The Word is not distinct from the Father in perfection, purity (I.43, p.39). 7  d. True God from True God → The Word is not distinct from the Father in nature, not merely likeness (I.43, p.39). e. Begotten, not made, because natural for God to understand Himself, and what proceeds naturally is said to be generated f. Consubstantial with the Father → 1) The Son is not carnally generated (I.42, p.38). 2) The Son is not intellectually conceived as a word is conceived in the mind of a man (the word is separate in essence from the man). - this is the conclusion of the foregoing g. The theologian can know these truths from faith and considers possible explanations of them from reason (I.36, p.35). 4. “For us men and for our salvation, he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man.” What truths does St. Thomas consider to be contained in this article of the creed? How does he think they can be known? How does he think they are to be understood? a. Any act of Adam could not restore human nature (I.198, p.227). (Soldier who commits a crime against the king cannot hand down his estate to his heirs. I. 195, p. 224) b. God cannot make restitution to Himself, nor can man make sufficient restitution to God (I.200, p.229). c. Fallen man is restored by an act of restitution by an unfallen member of its race (I.199, p.228). d. Christ’s redemption and becoming man was not done in justice but out of mercy (I. 200, p. 229). e. Christ had a real body, a true rational soul, and perfect deity (I.209, p.241). f. Christ has one suppositum and one hypostatis and is one person (I.210, p.243). g. Christ has two natures, one human and one divine (I.211, p.245). h. We know these truths through faith and reason using the principles of faith. i. N.B.: We don’t have to talk about the virgin birth (Thompson confirmed this). 8