Archive for May, 2009

Proving God’s Existence

Posted: May 25, 2009 by piusranson in Uncategorized

Now now, St. Thomas Aquinas in the Summa Theologica gives us five prove that God exists.

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The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.

The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.

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.

The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But “more” and “less” are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. 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.

The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.

I don’t understand some part of it. If anyone here happen to be a Theologian, tell me. (:


Mad TV – Bobby Lee

Posted: May 6, 2009 by piusranson in Uncategorized

This is funny shit.


Posted: May 2, 2009 by piusranson in Uncategorized

Last week, as i was travelling on the Mass Rapid Transit Train, i saw a guy reading this book. I happen to see what he was actually reading. The book actually talks about everyone on earth is given the authority to interpret the Bible themselves and God gave us this book so that we read we can understand it just by reading it and trying to figure out what it means with the spirit in us.

This doesn’t make sense. Does it ? First of all, this book is not a storybook. It is a compilations of Holy texts/Scriptures or the Divine Library (as St. Jerome calls it). The Bible came from the Catholic Church, when the Church Council compiled them but protestants removed the 7 books from the Bible. Why? Because it opposes their beliefs of course. They call it the Apocryphas, Catholics call it the deuterocanonicals. Many protestant sites have dismissed claims that it came from the Catholic Church.

They know it comes from the old Church, but many doesnt know the “Old Church” is the now, Roman Catholic Church. Why they didnt know? Because it wasnt called the Roman Catholic Church then. You may then ask, how would we know the organisation that decides what books to put into the Bible is the same organisation called the Roman Catholic Church? Simple, Pope successes another Pope after they die right? (Pope Benedict XVI the 265th Pope). Yes, it is the same body that is governed by the Pope.

Why do we need the Roman Catholic Church’s Magisterium to interpret the Holy Scriptures for us? Well, because we don’t employ protestant’s doctrine of Sola Scriptura, aka, Only Bible. Since the Bible comes from the one Church, we have both Oral Tradition and Scriptures. You see, from the time of Jesus, Mary was so honoured by people (remember mary telling John to behold his Mother in the Gospel?) but bible-only protestants said that since the bible doesnt write much about Mary, Mother of Jesus, Mary shouldnt be honoured like how Catholics are honoring her. We can never thank her enough for allowing God to be reincarnated through her Virgin Womb, by her FIAT, her submission to God’s will through the Angel Gabriel.

Mary’s fiat :

And Mary said: Behold the handmaid of the Lord: be it done to me according to thy word. And the angel departed from her. dixit autem Maria ecce ancilla Domini fiat mihi secundum verbum tuum et discessit ab illa angelus

Oral Tradition and Sacred Scripture works together. Without one, the teaching of the faith is not complete. You see how protestants independently interpret scriptures to whatever comes to their mind ? This was one cause of the division of protestants among protestants.

One thing that Catholics can be proud of is that wherever we may be. United States, Zimbabwe, Singapore, all the Parishes/ non-Parish Churches teaches and proclaims the same faith, the same teachings. Because we are ONE BODY.