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The First Way: Argument from Motion
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- Our senses prove that some things are in motion.
- Things move when potential motion becomes actual motion.
- Only an actual motion can convert a potential motion into an actual motion.
- Nothing can be at once in both actuality and potentiality in the same respect (i.e., if both actual and potential, it is actual in one respect and potential in another).
- Therefore nothing can move itself.
- Therefore each thing in motion is moved by something else.
- The sequence of motion cannot extend ad infinitum.
- Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
- We perceive a series of efficient causes of things in the world.
- Nothing exists prior to itself.
- Therefore nothing is the efficient cause of itself.
- If a previous efficient cause does not exist, neither does the thing that results.
- Therefore if the first thing in a series does not exist, nothing in the series exists.
- The series of efficient causes cannot extend ad infinitum into the past, for then there would be no things existing now.
- Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
- We find in nature things that are possible to be and not to be, that come into being and go out of being i.e., contingent beings.
- Assume that every being is a contingent being.
- For each contingent being, there is a time it does not exist.
- Therefore it is impossible for these always to exist.
- Therefore there could have been a time when no things existed.
- Therefore at that time there would have been nothing to bring the currently existing contingent beings into existence.
- Therefore, nothing would be in existence now.
- We have reached an absurd result from assuming that every being is a contingent being.
- Therefore not every being is a contingent being.
- Therefore some being exists of its own necessity, and does not receive its existence from another being, but rather causes them. This all men speak of as God.
- There is a gradation to be found in things: some are better or worse than others.
- Predications of degree require reference to the “uttermost” case (e.g., a thing is said to be hotter according as it more nearly resembles that which is hottest).
- The maximum in any genus is the cause of all in that genus.
- 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.
- We see that natural bodies work toward some goal, and do not do so by chance.
- Most natural things lack knowledge.
- But as an arrow reaches its target because it is directed by an archer, what lacks intelligence achieves goals by being directed by something intelligence.
- Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.
Некому се дискутира теологија?
