Show notes at PintsWithAquinas.com
Today I'm joined by Fr Damian Ference to discuss epistemology (how we know stuff).
Show notes: http://pintswithaquinas.com/podcast/how-do-we-know-stuff-thomas-epistemology-with-fr-damian-ference/
Please support PWA on Patreon: Patreon.com/mattfradd
Learn more at PintsWithAquinas.com
Today's episode will help you navigate the Summa. At least, that's the plan.
Please support PWA at Pateron.com/mattfradd
Show notes - http://pintswithaquinas.com/podcast/how-to-understand-and-read-the-summa-theologiae/
Support Pints With Aquinas on Patreon: https://www.patreon.com/mattfradd
Learn more about The Thomistic Institute here: https://thomisticinstitute.org/
See more show notes at PintsWithAquinas.com
Pints With Aquinas is a fully fan funded show. Please consider supporting here: https://www.patreon.com/pwa
Get our new book on Aquinas' 5 ways here: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B079SQNPTX/ref=sr_1_1?ie=UTF8&qid=1525116594&sr=8-1&keywords=fradd
Here's what Aquinas said in the ST on the third way:
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 existence — which 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.