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drac16
Guest
It was written by God, who used men to pen it.drac16:
It was written by mortals. What are you talking about?
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Margaret_Ann
Guest
St. Thomas Aquinas, from the Summa:
Whether God exists?
Objection 1: It seems that God does not exist; because if one of two contraries be infinite, the
other would be altogether destroyed. But the word āGodā means that He is infinite goodness. If,therefore, God existed, there would be no evil discoverable; but there is evil in the world. Therefore God does not exist.
Objection 2: Further, it is superfluous to suppose that what can be accounted for by a few
principles has been produced by many. But it seems that everything we see in the world can be
accounted for by other principles, supposing God did not exist. For all natural things can be reduced to one principle which is nature; and all voluntary things can be reduced to one principle which is human reason, or will. Therefore there is no need to suppose Godās existence.
On the contrary, It is said in the person of God: āI am Who am.ā (Ex. 3:14)
I answer that, The existence of God can be proved in five ways.
(Contād)
Whether God exists?
Objection 1: It seems that God does not exist; because if one of two contraries be infinite, the
other would be altogether destroyed. But the word āGodā means that He is infinite goodness. If,therefore, God existed, there would be no evil discoverable; but there is evil in the world. Therefore God does not exist.
Objection 2: Further, it is superfluous to suppose that what can be accounted for by a few
principles has been produced by many. But it seems that everything we see in the world can be
accounted for by other principles, supposing God did not exist. For all natural things can be reduced to one principle which is nature; and all voluntary things can be reduced to one principle which is human reason, or will. Therefore there is no need to suppose Godās existence.
On the contrary, It is said in the person of God: āI am Who am.ā (Ex. 3:14)
I answer that, The existence of God can be proved in five ways.
(Contād)
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Margaret_Ann
Guest
Pt. 2:
The first and more manifest way is the argument from motion. It is certain, and evident to our
senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
The first and more manifest way is the argument from motion. It is certain, and evident to our
senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
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Margaret_Ann
Guest
Pt. 3:
The third way is taken from possibility and necessity, and runs thus. We find in nature things
that are possible to be and not to be, since they are found to be generated, and to corrupt, and
consequently, they are possible to be and not to be. But it is impossible for these always to exist,
for that which is possible not to be at some time is not. Therefore, if everything is possible not to
be, then at one time there could have been nothing in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existenceāwhich is absurd. Therefore, not all beings are merely possible, but there must exist
something the existence of which is necessary. But every necessary thing either has its necessity
caused by another, or not. Now it is impossible to go on to infinity in necessary things which have
their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God.
The fourth way is taken from the gradation to be found in things. Among beings there are some
more and some less good, true, noble and the like. But āmoreā and ālessā are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.
The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.
The third way is taken from possibility and necessity, and runs thus. We find in nature things
that are possible to be and not to be, since they are found to be generated, and to corrupt, and
consequently, they are possible to be and not to be. But it is impossible for these always to exist,
for that which is possible not to be at some time is not. Therefore, if everything is possible not to
be, then at one time there could have been nothing in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existenceāwhich is absurd. Therefore, not all beings are merely possible, but there must exist
something the existence of which is necessary. But every necessary thing either has its necessity
caused by another, or not. Now it is impossible to go on to infinity in necessary things which have
their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God.
The fourth way is taken from the gradation to be found in things. Among beings there are some
more and some less good, true, noble and the like. But āmoreā and ālessā are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.
The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.
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asmilinghuman
Guest
My momās father had suffered a brain stroke and lost all sensation & mobility in his entire right side. The doctor had told our family that he couldnāt recover and would need to be in a wheelchair. It was my momās turn to spend the night with him. My mom helped put him to sleep and she fell asleep shortly after. At around 5 am, my mother woke up because she felt someone was patting her head. She thought it was her father, but he was completely asleep & on his other side. She went to nurseās station & asked if any of them had gone into the room, but they all said no. Fast forward to a couple more hours in the day, her father woke up as if he had not had a stroke. He made a full recovery, which the doctor didnt think he would do. He regained all his sensation and mobility on his right side.
I hope this helps. It is never too late to come back to God. Heās eagerly waiting for you with open arms, God bless!
I hope this helps. It is never too late to come back to God. Heās eagerly waiting for you with open arms, God bless!
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Margaret_Ann
Guest
PT. 4:
Reply to Objection 1: As Augustine says (Enchiridion xi): āSince God is the highest good, He would not allow any evil to exist in His works, unless His omnipotence and goodness were such as to bring good even out of evil.ā This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good.
Reply to Objection 2: Since nature works for a determinate end under the direction of a higher
agent, whatever is done by nature must needs be traced back to God, as to its first cause. So also
whatever is done voluntarily must also be traced back to some higher cause other than human reason or will, since these can change or fail; for all things that are changeable and capable of defect must be traced back to an immovable and self-necessary first principle, as was shown in the body of the Article.
Reply to Objection 1: As Augustine says (Enchiridion xi): āSince God is the highest good, He would not allow any evil to exist in His works, unless His omnipotence and goodness were such as to bring good even out of evil.ā This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good.
Reply to Objection 2: Since nature works for a determinate end under the direction of a higher
agent, whatever is done by nature must needs be traced back to God, as to its first cause. So also
whatever is done voluntarily must also be traced back to some higher cause other than human reason or will, since these can change or fail; for all things that are changeable and capable of defect must be traced back to an immovable and self-necessary first principle, as was shown in the body of the Article.
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MNathaniel
Guest
Hi friend,
I notice that in a separate thread you mentioned being diagnosed with schizophrenia and being recently detained in a mental hospital.
May I respectfully suggest that you might not be in a position to help diagnose the psychological state of another right now.
What you have suggested here (that misery is punishment from God for sin) not Catholic teaching and if the OP doesnāt see your other posts in other threads, she might be confused about where youāre coming from.
I pray that God is helping you get well right now, whatever your circumstances.
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Servant31
Guest
I found the witness of near death experiencers to be helpful to provide that objective evidence.
I also would also recommend prayer. Nothing too crazy but maybe do a rosary 3 times a week, and then talk to Jesus, just tell Him everything and let Him help!
I also would also recommend prayer. Nothing too crazy but maybe do a rosary 3 times a week, and then talk to Jesus, just tell Him everything and let Him help!
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0Scarlett_nidiyilii
Guest
May I recommend Handbook Of Christian Apologetics by Peter Kreeft and Mere Christianity by CS Lewis that explain the arguments for the existence of God.
ray:t2:ray:t2:ray:t2:
ray:t2:ray:t2:ray:t2:
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fredystairs
Guest
Is there a priest or deacon that you feel comfortable talking to? They might be better able to discuss your concerns and answer your questions than we can on the CAF.
I will pray for you.
Pax
I will pray for you.
Pax
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Dan_Defender
Guest
OP, there are good enough reasons for Godās existence. The Universe didnāt create itself. Life didnāt arise from nonliving chemicals by itself. Near death experiences show there can be consciousness without brain activity. But reason can only take you so far. Ultimately faith is a gift, and if you are well disposed and open your heart and pray God will give you this gift.
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KatieEikat
Guest
Code:
There are great amounts of evidence and proof with why God and Jesus are real, and they are presented in many different forms. For example, there are the creation type of reasons. For instance, it is not possible for everything to just have happened out of nothing/nowhere, let alone for every single part of the Universe and Earth to have matched so perfectly, so that us humans and everything else could survive. This includes the exact air we breathe, the exact distance the Earth is from the sun, etc.. And, if any of these factors changed, even by 0.00000000000001 percent, we would not exist, as we would not be able to survive. There has to be a God out there, who made it this way, so that everything matches, as there is almost no chance that the Universe suddenly just "happened", and that all the requirements for there to be life (let alone for this world to come this far) just naturally came to be.
Also, there are the human experiences. Many, many people have experienced miracles performed through the Lord, as well as experiencing pure evidence of God and Jesus Himself. I won't get too specific here, but these experiences and events are everywhere and can be seen all over the Internet.
Then, there are also proofs of the Bible. For example, the part of the bridge of land God created in the middle of the Red Sea was actually found. People found and walked on a bridge of land that was located in the Red Sea, and better yet, that bridge was very close to Mount Sinai, the mountain of God. People have even found chariots in that area of the sea (which could be those of the Egyptians who had been washed over). There are many more examples of this, but I don't want to make this response too long.
There are a lot more proofs/evidence/reasons of why God is real, so my list was just some of the many. But, I hope that this was sort of helpful, but please correct me if I said anything inaccurate.
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KatieEikat
Guest
Does anyone else see my reply in a weird format? 
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drac16
Guest
Yes, I can see it.Does anyone else see my reply in a weird format?
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KatieEikat
Guest
Aw man. It makes it so much more difficult to read.
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Elf01
Guest
Hopefully easier to read.
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Dan_Defender
Guest
This is true. And unfortunately for the atheists, the space explorations keep coming back with the same result: we live in the best of all possible worlds in the known Universe.
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KatieEikat
Guest
Haha thank you so much!
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