On The Existence of The MOST HIGH GOD by Saint Thomas Aquinas.

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  Comprehension; Persuasive Prose on The Existence of The MOST HIGH GOD.

Quick instruction: Below is a persuasive prose by  Saint Thomas Aquinas based on the above title. Please be sure to capitalized the Pronoun of The MOST HIGH GOD, HIS NAME,and also write The HASHEM (BLESSED BE HIS NAME), the way it is written. because that is when,and only when you refer to HIM as The MOST HIGH GOD.

 

Quick reminder…..

The term “persuasive” is an adjective derived from verb “persuade,” which means “to convince somebody.” A persuasive essay is full of all the convincing techniques a writer can employ. It presents a situation, and takes a stand – either in its favor, or against it – to prove to readers whether it is beneficial or harmful for them.

 

Why Persuasion?

The question arises why persuasion if the people are already aware of everything. Its answer is that each person’s ability of seeing and understanding things depend on his vision. He believes only what he sees or is told about. If another side of the coin is shown, the people do not believe so easily. That is why they are presented with arguments supported with  evidences, statistics and facts. Persuasion is done for these reasons:

 

 

 

 

“The Existence of The MOST HIGH GOD, The HASHEM BLESSED BE HIS NAME.” By Thomas Aquinas.

 

Preliminary Matters: How Can We Know Divine Truth?

How can we know realities of a divine nature? Thomas Aquinas  posits a “twofold mode of truth concerning what we profess about GOD -The HASHEM of The Heaven and the Earth.”  First, we may come to know things about The MOST HIGH GOD through rational demonstration.  By demonstration Thomas Aquinas means a form of reasoning that yields conclusions that are necessary and certain for those who know the truth of the demonstration’s premises.  Reasoning of this sort will enable us to know, for example, that The MOST HIGH GOD exists.  It can also demonstrate many of God’s essential attributes, such as his oneness, immateriality, eternality, and so forth. 

 

Thomas Aquinas is not claiming that our demonstrative efforts will give us complete knowledge of The Nature Of The MOST HIGH GOD.  He does think, however, that man reasoning can illuminate some of what the Judeo-Christian faith professes.  Those aspects of the divine life which reason can demonstrate comprise what is called natural theology, a subject we will address in section 2.

Obviously, some truths about GOD, The HASHEM Of The Universe Blessed be HIS NAME surpasses what reason can demonstrate.  Our knowledge of them will therefore require a different source of divine truth, namely, sacred teaching.  According to Aquinas, sacred teaching contains the most complete and reliable account of what we profess about The MOST HIGH GOD.  Of course, whether sacred teaching is authoritative vis-à-vis divine realties depends on whether what it says about GOD is true.  How, then, can we be confident that sacred teaching is, in fact, a reliable source of divine knowledge?  An extended treatment of this matter requires that we consider the role faith plays in endorsing what sacred teaching proposes for belief.  This issue is addressed in section 3.

  1. Natural Theology

Generally speaking, natural theology (NT) is a discipline that seeks to demonstrate God’s existence or aspects of his nature by means of man’s reason and experience.  The conclusions of NT do not rely on supernaturally revealed truths;  its point of departure is that which can be ascertained by means of the senses or rational methods of investigation.  So understood, NT is primarily a philosophical enterprise.  As one commentator explains, NT “amounts to forgoing appeals to any putative revelation and religious experience as evidence for the truth of propositions, and accepting as data only those few naturally evident considerations that traditionally constitute data acceptable for philosophy generally.  That’s what makes it natural theology” (Kretzmann, 1997: 2).

A caveat:  It is a mistake to construe NT as an autonomous branch of inquiry, at least in Aquinas’ case.  In fact, partitioning NT from divine revelation does a disservice to the theological nature of Aquinas’ overall project.  For Aquinas is not content with simply demonstrating the fact of The HASHEM’s (BLESSED BE HIS NAME) existence.  The first article of ST makes this clear.  There, he asks whether knowledge of  The MOST GOD requires something more than what philosophical investigation is able to tell us. His answer is yes: although natural human reason can tell us quite a bit about The MOST HIGH  GOD, it cannot give us salvific knowledge.  He writes:  “it was necessary for the salvation of man that certain truths which exceeded man’s reason should be made known to him by divine revelation”.  In discussing truths that man’s reason can demonstrate, then, we should keep in mind that they comprise an overture to a more enriched and explicitly theological account of GOD- The HASHEM Of The Universe nature.

 

 

About The Author, Sir Thomas Aquinas

In addition to his moral philosophy, Thomas Aquinas (1225-1274) is well-known for his theological writings.   He is arguably the most eminent philosophical theologian ever to have lived.  To this day, it is difficult to find someone whose work rivals Aquinas’ in breadth and influence.  Although his work is not limited to illuminating Christian doctrine, virtually all of what he wrote is shaped by his theology.  Therefore it seems appropriate to consider some of the theological themes and ideas that figure prominently in his thought

 

 

 

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