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Book Three, Part 1 of the Summa Contra Gentiles series is the first part of a treatise on the hierarchy of creation, the divine providence over all things, and man’s relation to God.

The Summa Contra Gentiles is not merely the only complete summary of Christian doctrine that St. Thomas has written, but also a creative and even revolutionary work of Christian apologetics composed at the precise moment when Christian thought needed to be intellectually creative in order to master and assimilate the intelligence and wisdom of the Greeks and the Arabs. In the Summa Aquinas works to save and purify the thought of the Greeks and the Arabs in the higher light of Christian Revelation, confident that all that had been rational in the ancient philosophers and their followers would become more rational within Christianity.

Book 1 of the Summa deals with God; Book 2, Creation; and Book 4, Salvation.

Table of Contents

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  1. Cover
  2. pp. 1-5
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  1. Title page, Copyright, Dedication
  2. pp. i-iv
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  1. Table of Contents
  2. pp. 9-14
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  1. Introduction
  2. pp. 15-22
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  1. Bibliography
  2. p. 23
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  1. I. St. Thomas Aquinas
  2. p. 23
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  1. II. The sources
  2. pp. 23-24
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  1. III. Secondary studies
  2. pp. 25-27
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  1. IV. Studies on the end of man and the vision of God
  2. pp. 27-30
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  1. Chapter 1. Prologue
  2. pp. 31-34
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  1. Chapter 2. How every agent acts for an end
  2. pp. 34-38
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  1. Chapter 3. That every agent acts for a good
  2. pp. 38-40
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  1. Chapter 4. That evil in things is not intended
  2. pp. 41-43
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  1. Chapter 5. Arguments which seem to prove that evil is not apart from intention
  2. pp. 43-44
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  1. Chapter 6. Answers to these arguments
  2. pp. 44-48
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  1. Chapter 7. That evil is not an essence
  2. pp. 48-50
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  1. Chapter 8. Arguments which seem to prove that evil is a nature or some real thing
  2. pp. 50-51
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  1. Chapter 9. Answers to these arguments
  2. pp. 51-55
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  1. Chapter 10. That good is the cause of evil
  2. pp. 55-61
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  1. Chapter 11. That evil is based on thr good
  2. pp. 61-62
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  1. Chapter 12. That evil does not wholly destroy good
  2. pp. 63-65
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  1. Chapter 13. That evil has a cause of some sort
  2. pp. 66-67
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  1. Chapter 14. That evil is an accidental cause
  2. pp. 67-68
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  1. Chapter 15. That there is no highest evil
  2. pp. 68-69
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  1. Chapter 16. That the end of everything is a good
  2. pp. 70-71
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  1. Chapter 17. That all things are ordered to one end who is God
  2. pp. 71-74
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  1. Chapter 18. How God is the end of all things
  2. pp. 74-75
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  1. Chapter 19. That all things tend to become like God
  2. pp. 75-76
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  1. Chapter 20. How things imitate divine goodness
  2. pp. 77-81
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  1. Chapter 21. That things naturally tend to become like God in as much as He is a cause
  2. pp. 81-83
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  1. Chapter 22. How things are ordered to their ends in various ways
  2. pp. 83-88
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  1. Chapter 23. That the motion of the heavens comes from an intellectual principle
  2. pp. 88-93
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  1. Chapter 24. How even beings devoid of knowledge seek the good
  2. pp. 93-97
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  1. Chapter 25. That to understand God is the end of every intellectual substance
  2. pp. 97-103
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  1. Chapter 26. Whether felicity consists in a will act
  2. pp. 103-110
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  1. Chapter 27. That human felicity does not consist in pleasures of the flesh
  2. pp. 110-113
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  1. Chapter 28. That felicity does not consist in honors
  2. pp. 113-115
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  1. Chapter 29. That man's felicity does not consist in glory
  2. pp. 115-116
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  1. Chapter 30. That man's felicity does not consist in riches
  2. pp. 116-117
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  1. Chapter 31. That felicity does not consist in worldly power
  2. pp. 117-118
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  1. Chapter 32. That felicity does not consist in goods of the body
  2. p. 119
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  1. Chapter 33. That human felicity does not lie in the senses
  2. pp. 119-120
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  1. Chapter 34. That man's ultimate felicity does not lie in acts of the moral virtues
  2. pp. 120-121
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  1. Chapter 35. That ultimate felicity does not lie in the act of prudence
  2. pp. 122-123
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  1. Chapter 36. That felicity does not consist in the operation of art
  2. p. 123
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  1. Chapter 37. That the ultimate felicity of man consists in the contemplation of God
  2. pp. 123-125
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  1. Chapter 38. That human felicity does not consist in the knowledge of God which is generally possessed by most men
  2. pp. 125-127
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  1. Chapter 39. That human felicity does not consist in the knowledge of God gained through demonstration
  2. pp. 127-130
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  1. Chapter 40. Human felicity does not consist in the knowledge of God which is through faith
  2. pp. 130-132
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  1. Chapter 41. Whether in this life man is able to understand separate substances through the study and investigation of the speculative sciences
  2. pp. 132-137
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  1. Chapter 42. That we cannot in this life understand separate substances in the way that Alexander claimed
  2. pp. 138-143
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  1. Chapter 43. That we cannot in this life understand separate substances in the way that Averroes claimed
  2. pp. 143-148
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  1. Chapter 44. That man's ultimate felicity does not consist in the kind of knowledge of separate substanees that the foregoing opinions assume
  2. pp. 148-151
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  1. Chapter 45. That in this life we cannot understand separate substances
  2. pp. 151-154
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  1. Chapter 46. That the soul does not understand itself through itself in this life
  2. pp. 154-158
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  1. Chapter 47. That in this life we cannot see God through His essence
  2. pp. 158-161
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  1. Chapter 48. That man's ultimate felicity does not come in this life
  2. pp. 162-167
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  1. Chapter 49. That separate substances do not see God in His essence by knowing Him through their essence
  2. pp. 167-171
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  1. Chapter 50. That the natural desire of separate substances does not come to rest in the natural knowledge which they have of God
  2. pp. 172-174
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  1. Chapter 51. How God may be seen in His essence
  2. pp. 175-177
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  1. Chapter 52. That no created substance can, by its own natural power, attain the vision of God in His essence
  2. pp. 177-179
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  1. Chapter 53. That the created intellect needs an influx of divine light in order to see God through His essence
  2. pp. 179-182
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  1. Chapter 54. Arguments by which it seems to be proved that God cannot be seen in His essence, and the answers to them
  2. pp. 183-186
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  1. Chapter 55. That the created intellect does not comprehend the divine substance
  2. pp. 186-188
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  1. Chapter 56. That no created intellect while seeing God sees all that can be seen in Him
  2. pp. 188-191
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  1. Chapter 57. That every intellect, whatever its level, can be a participant in the divine vision
  2. pp. 191-192
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  1. Chapter 58. That one being is able to see God more perfectly than another
  2. pp. 193-195
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  1. Chapter 59. How those who see the divine substance may see all things
  2. pp. 195-198
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  1. Chapter 60. That those who see God see all things in Him at once
  2. pp. 199-200
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  1. Chapter 61. That through the vision of God one becomes a partaker of eternal life
  2. pp. 200-201
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  1. Chapter 62. That those who see God will see Him perpetually
  2. pp. 202-205
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  1. Chapter 63. How man's every desire is fulfilled in that ultimate felicity
  2. pp. 206-209
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  1. Chapter 64. That God governs things by His providenee
  2. pp. 209-214
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  1. Chapter 65. That God preserves things in being
  2. pp. 214-218
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  1. Chapter 66. That nothing gives being except in so far as it acts by divine power
  2. pp. 218-220
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  1. Chapter 67. That God is the cause of operation for all things that operate
  2. pp. 220-223
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  1. Chapter 68. That God is everywhere
  2. pp. 223-226
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  1. Chapter 69· On the opinion of those who take away proper actions from natural things
  2. pp. 226-235
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  1. Chapter 70. How the same effect is from God and from a natural agent
  2. pp. 235-237
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  1. Chapter 71. That divine providence does not entirely exclude evil from things
  2. pp. 237-242
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  1. Chapter 72. That divine providence does not exclude contingency from things
  2. pp. 242-244
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  1. Chapter 73. That divine providence does not entirely exclude freedom of choice
  2. pp. 244-246
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  1. Chapter 74. That divine providence does not exclude fortune and chance
  2. pp. 246-248
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  1. Chapter 75. That God's providence applies to contingent singulars
  2. pp. 248-253
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  1. Chapter 76. That God's providence applies immediately to all singulars
  2. pp. 253-258
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  1. Chapter 77. That the execution of divine providence is accomplished by means of secondary causes
  2. pp. 258-260
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  1. Chapter 78. That other creatures are ruled by God by means of intellectual creatures
  2. pp. 260-262
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  1. Chapter 79. That lower intellectual substances are ruled by higher ones
  2. pp. 263-264
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  1. Chapter 80. On the ordering of the angels among themseIves
  2. pp. 264-272
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  1. Chapter 81. On the ordering of men among themseIves and to other things
  2. pp. 272-274
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  1. Chapter 82. That lower bodies are ruled by God through celestial bodies
  2. pp. 274-277
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  1. Chapter 83. Epilogue to the preceding chapters
  2. pp. 277-279
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