deur: nico patrick swartz

op die volledige ontplooiing van sy redelike natuur – dit wat hom van plant en dier
onderskei, gerig. In sy redelike natuur is die redelike sedewette ingeskape. 9 Daarom
streef die mens van nature die goeie na. Hy kan sy natuurlike vervolmaking egter nie as
enkeling bereik nie; daarom is die sosiale aandrif hom ingeskape. 10 Hierdie aandrif
8 Summa Theologica I, Q. LXXV, Articulus V: ( Alle verwysings na Thomas Aquinas se Summa
Theologica in Latyn is na die volgende bron). “ That the soul is composed of matter and form “.
“ Utrum anima sit composita ex materia et forma. “ Potentia enim contra actum dividitur . Sed omnia
quaecumque sunt in actu, participant primum actum, qui Deis est; per cuius participationem omnia sunt
et bona et entia et viventia, ut patest per doctrinam Dionysii in libro De Div. Nom. Ergo quaecumque sunt
in potentia, participant primam potentiam. Sed prima potentia est materia prima. Cum ergo anima
humana sit quodammodo in potentia, quod apparet ex hoc quod homo quandoque est intelligens in
potentia; videtur quod anima humana participet materiam primum tanquam partem sui. In quocumque
inveniuntur proprietates materiae, ibi invenitur materia. Sed in anima inveniuntur proprietates materiae,
quae sunt subiici et transmutari… “ Illa quae non habent materiam, non habent causam sui esse, ut
dicitur in VIII Metah.. Sed anima habet causam sui esse, quia creatur a Deo. Ergo anima habet
materiam…”
Summa Theologica I , Q. L, A. II.
9 Summa Theologica I, Q. XCIII, A. II. ( Alle verwysings na Thomas Aquinas se Summa Theologica in
Engels is na die volgende bron. ) “ That this is man’s excellence that God made him to His image in that He
gave him an intellectual nature by which to rule over animals. On the contrary, that it is according to our
minds that we are in the image of God.”
“ Utrum imago dei inveniatur in irrationalibus creaturis.” “ Dicit enim in Libro De Div Nom.: “ Habent
causata causarum suarum contingentes imagines. “ Sed Deus est causa non solum rationalium
creaturarum sed etiam irrationalium. Ergo imago Dei invenitur in irrationalibus creaturis. Quanto eest
expressior simlitudo in aliquo, tanto magis accedit ad rationem imaginis. Sed Dionysius dicit, IV cap. De
Div. Nom., quod radius solaris maxime habet similitudinem divinae bonitatis. Ergo est ad imaginem
Dei… “
Boëthius, in libro De Conso., “ Mundum mente gerens, similique imagine formans.” Ergo totus mundus
est ad imaginem Dei, et non solum rationalis creatura.
Sed contra est quod dicit Augustinus, VI Super Genesim ad Litt.: “ Hoc excellit in homine, quia Deus ad
imaginem suam hominem fecit, propter hoc quod dedit ei mentem intellectualem, qua praestatpecoribus.”
Summa Theologica I-II, Q. CVI, A. I. “ Just as the law of deeds was written on table of stone, so the law of
faith is inscribed in the hearts of the faithfull.”
Summa Theologica I-II, Q. XCIV, A. VI. “ That the law of God is written in the hearts of men, and no
iniquity erases it.”
Summa Theologica I-II, Q. CVI, A. I;
Summa Theologica I-II, Q. CVI, A. II, ad. III. “ That the laws of God written by God in the hearts of the
faithfull are the very presence of the Holy Spirit.
Summa Theologica I-II, Q. CII, A. I. “ That in the law of nature a precept could be found which existed
only to man’s obedience.”
10 Summa Theologica I-II, Q. XCV, A. IV. Alle verwysings na Thomas Aquinas se Summa Theologica
in Latyn is na die volgende bron. ) “ That man is naturally a political or social animal.”
“ Ad Quartum sic proceditur. Videtur quod opera primi hominis fuerint minus efficacia ad merendum
quam opera nostra. Gratia enim ex Dei misericordia datur, quae magis indigentibus subvenit magis. Sed
nos indigemus magis gratia quam primus homo in statu innocentiae. Ergo copiosius infunditur nobis
gratia .Quae cum sit radix meriti, opera nostra efficaciora ad merendum redduntur…”
Summa Theologica I-II, Q. LXXII, A. IV.
In Thomas Aquinas se De Regimine Principum, Book I, chapter I. In hierdie boek van hom sit hy die ses
politieke kenmerke vir regering uit een. Die eerste kenmerk lees soos volg: “ Man is naturally social.”
“ Man is a political animal, Thomas tells us at the outset, for he must live in a group, not merely to
survive physically but to learn how to think. God intends that man develop “natural knowledge”“ which is
the capacity of reasoning from “universal principles” to “what in particular concerns his well-being.” But
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