Book III: God the End of Creatures

Preface to the book that follows
That every agent acts to some end
That every agent acts to some good
That evil in things is beside the intention of the agent
Arguments against the truth of the conclusion last drawn, with solutions of the same
That Evil is not a nature or essence
Arguments against the aforsesaid conclusion, with answers to the same
That the cause of evil is good
That evil is founded in some good
That evil does not entirely swallow up good
That Evil is an accidental cause
That there is not any Sovereign Evil, acting as the principle of all evils
That the end in view of everything is some good
That all things are ordained to one end, which is god
How God is the end of all things
That all things aim at likeness to God
How things copy the divine goodness
That Things aim at likeness to God in being causes of other things
That all things seek good, even things devoid of consciousness
That the end of every subsistent intelligence is to understand God
That happiness does not consist in any act of the will
That the happiness of Man does not consist in bodily pleasures
That Happiness does not consist in honours nor in human glory
That Man's happiness does not consist in riches
That Happiness does not consist in worldly power
That happiness does not consist in the goods of the body
That the final happiness man does not consist in acts of the moral virtues
That the final happiness of man consists in the contemplation of God
That human happiness does not consist in such knowledge of God as is common to the majority
That happiness does not consist in the knowledge of God which is to be had by demonstration
That happiness does not consist in the knowledge of God by faith
That the soul in this life Does Not Understand itself by itself
That we cannot in this life see God as he essentially is
That the final happiness of man is not in this life
That the knowledge which Pure Spirits have of God through knowing their own essence does not carry
That the desire of Pure Intelligences does not rest satisfied in the natural knowledge
How God is seen as he essentially Is
That no created substance can of its natural power arrive to see God as He essentially Is
That a Created Intelligence needs some influx of divine light to see God in His essence
Arguments against the aforesaid statements, and their solutions
That the created intelligence does not comprehend the divine substance
That no created intelligence in seeing God sees all things that can be seen in him
That every intelligence of every grade can be partaker of the vision of God
That one may see God more perfectly than Another
How they who see the divine substance see all things
That they who see God see all things in him at once
That by the Sight of God one is partaker of life everlasting
That they who see God will see him for ever
How in that final happiness every desire of man is fulfilled
That God governs things by His providence
That God Preserves things in being
That nothing gives Being except in as much as it acts in the power of God
That God is the Cause of activity in all active agents
That God is everywhere and in All things
Of the Opinion of those who withdraw from Natural Things their proper actions
How the same effect is from God and from a natural agent
That the Divine Providence is not wholly inconsistent with the presence of evil in creation
That Divine Providence is not inconsistent with an element of contingency in creation
That Divine providence is not inconsistent with freedom of the will
hat Divine Providence is not inconsistent with fortune and chance
That the Providence of God is exercised over individual and contingent things
That the providence of God watches immediately over all individual things
That the arrangements of Divine Providence are carried into execution by means of secondary causes
That intelligent creatures are the medium through which other creatures are governed by God
Of the subordination of men one to another
That other Subsistent Intelligences cannot be direct causes of our elections and volitions
That the Motion of the Will is caused by God, and not merely by the power of the will
That Human Choices and Volitions are subject to divine providence
How Human things are reduced to higher causes
In what sense one is said to be Fortunate, and how Man is aided by higher causes
Of Fate, whether there be such a thing, and if so, what It Is
Of the certainty of divine providence
That the Immutability of Divine Providence does not bar the utility of prayer
That God does not hear all prayers
How the Arrangements of providence follow a plan
God can work beyond the Order laid down for Creatures, and produce effects without proximate causes
That the things which God does beyond the order of nature are not contrary to nature
Of miracles
That God alone works miracles
How Separately Subsisting Spirits work certain wonders, which yet are not true miracles
Whence the performances of magicians derive their efficacy
That the Subsistent Intelligence, which lends efficacy to magical performances
That the Subsistent Intelligence, whose aid is employed in magic, is not evil by nature
That in spirits there may be sin, and how
Arguments seeming to prove that Sin is impossible to spirits, with solutions of the same
That rational creatures are governed by providence for their own sakes
That the acts of the rational creature are guided by God
That it was necessary for a law to be given to man by God
That the main purpose of the Divine law is to subordinate man to God
That the End of the Divine law is the love of God
That by the Divine Law we are directed to the love of our neighbour
That by Divine law men are obliged to a right faith
That by Certain Sensible Rites Our Mind Is Directed to God
That the Worship of Latria Is to Be Paid to God Alone
That the Divine Law Directs Man to a Rational Use of Corporeal and Sensible Things
Of the Reason for which Simple Fornication Is a Sin by Divine Law
That Marriage Ought to be Indissoluble
That marriage ought Not to take place between kindred
That the things Commanded by the Divine law are Right, Not only because the law Enacts them
That the Divine government of Men is after the Manner of paternal government
Of the Counsels that are Given in the Divine law
Arguments Against voluntary poverty, with replies
Of various Modes of living Adopted by the Votaries of Voluntary poverty
In what the Good of poverty Consists
Arguments Against perpetual continence, with replies
Against those who find Fault with vows
That neither all Good works Nor All sins Are equal
That a Man's acts are Punished or Rewarded by God
Of the difference and order of punishments
That not all Punishments nor All rewards Are Equal
Of the Punishment due to mortal and venial sins respectively in regard to the Last End
That the Punishment whereby one is deprived of his Last end is interminable
That Sins are punished also by the experience of something painful
That it is Lawful for judges to Inflict punishments
That Man stands in need of Divine Grace for the gaining of Happiness
That the Divine Assistance does Not compel a man to virtue
That the Grace which constitutes the state of grace Causes in Us the love of God
That Divine Grace causes in Us faith
That Divine Grace Causes in Us a hope of Future Blessedness
Of Graces given Gratuitously
That Man needs the Assistance of Divine Grace to Persevere in good
That he who falls from Grace by Sin may be Recovered again by grace
That Man cannot be delivered from Sin Except by grace
How Man is Delivered From sin
That it is reasonably reckoned a Man's own fault if he be Not Converted to God
That a Man already in mortal sin Cannot avoid more mortal sin Without Grace
That some Men God delivers from sin, and some He leaves in sin
That God is Cause of sin to No man
Of Predestination, reprobation, and Divine election

Reference Works

Site Tools

Advertisement

Latest Additions

Book III: God the End of Creatures