I did not understand the whole “thou” concept or how it relates to the context of my post, so i cannot speak about it.
However the above quote is flawed in its interpretation of Aquinas.
The success of Aquinas’ argument is not contingent upon proving that the universe is not infinite in duration; but rather the argument is dependent upon proving that the universe is not its own “esse” (existence). that is what makes his argument unique and distinct from the Kalam cosmological argument.
Regardless of whether or not the universe has an infinite past, the universe itself is still a sum total of potential that has become actual at some point in the past.
- Every potential being derives its existence from that which was actual.
- Since all the events that manifests the universe are at some point only potentially real, it follows that none of the events can logically be said to be the source or cause of the Universes existence as a whole.
- The Universe is therefore intrinsically and essentially distinct from that which makes it a reality, regardless of how long it has existed.
- Potentiality cannot come out of nothing.
- Potentiality must come from a being that is not itself a potential being.
- Since all forms of change in principle is the actuality of that which was only potentially real, there has to be a being that is pure-actuality, and therefore it is a being that does not change from one potential state to another.
- None of the events in the universe can be defined as pure-actuality, because everything that makes up the universe is changing.
- Therefore the universe is not necessarily real, and must have a cause for its actuality; a cause that sustains and manifests the actuality of all physical events, because no physical event is the source of its own reality.
- This cause must be timeless and therefore non-physical, and perfectly real; and since natural events can only happen where there is change, and nothing comes from nothing, the cause cannot be natural. But rather it must be in some sense intelligent.