The first way: The motion

Saint Thomas aquinas explain the first way, that is most evident way (manifestior) because of the
natural phenomenon of movement (changing is part of movement) and it consider that the
movement is accessible and logically to our senses. If we just leave aside the argument of Thomas
Aquinas, it is certain and knowledgeable to our senses that in world there is motion for example the
growing of tree and solar system. The things can not move by the own self they need another mover
to move them, so the must be first unmovable mover and that is God according to Aquinas. The
argument of unmovable mover is quite similar to the one of Aristotle the prime mover, as the one
that is not cause or move by any other mover but by itself. 1

The Argument of the motion

Everything that moves is moved by another mover , that mean this the the first is moved
by second and the second is moved by the third and the third is moved by the fourth , but
can not proceed into the infinite, is necessary to arrive at a first principle of movement
which would not be moved by anothe mover and that what we called God . so that is for
Aquinas is called God according to his understanding.

Aquinas does not used the aristotlelian cosmology to justify the principle (Quid quid movetur
ab alio movetur) but he used the metaphysical doctrine of act and potency

1.Whatever moves is in potency

2.Whatever is moved is in act
3. Nothing can be at same time and from the same perspective be both in act and potency
In order to reach aconclusive explanation it is necessary to ascend to pure act, to principle of
movement which would be unmoved and unmovable who possess this perfection merit the
name God 2

Second way: Causation of existence

The second way of existence of God deal with the issue of the cause of existence of things, what is
The cause of their existence.

Aquinas believed that ultimately there must be the first cause who began the chain of existence for
all things and also that thing can not be cause unless it cause itself. Logically the chain of existence
can not be infinite because even the infinite need the starting point of it. for example the infinite
line has beginning point where it can start and then continue upto infinite, so logically can not be
infinite.

The Argument of causation of existence

1. The things exist are caused (created) by another thing
2. Nothing can exist by itself
3. The things exist
4. Therefore there is first uncaused cause that started the chain of existence

1
B. MINDEN, A history of Medieval philosophy, Pontifical Urabaniana Unversity, Rome, Theological
Publications in India 1991.
2
Ibid 321
 Fundamental steps of the second way

First the indicate of basic phenomenon which is efficient causality and then indicating of contingency
of efficient subordinate causes and the requirements for a foundation in primary and principal
efficacious cause of itself, otherwise it would be before itself, which is unconceivable

The principle of a progression to an infinite of efficient causes is asurd

Therefore the first efficient cause must be admitted which is God for Thomas Aquinas.

What does the modern science said about the argument of second way of existence of God
according to thomas aquinas?

The said nothing, for two reasons the first it is not scientist’s work to worry about the radical
contingency of any phenomenon, nor about the phenomenon of causality, which nonetheless has a
large influence on scientist, given the fact that he studies and quantites causal connection.

The scientist notion of causality is different from its philosophical counterparts (scientific causality
indicates simply a content connection irreversible sequence of two phenomena) while the
metaphysical causality of aristotle, Augustine and aquinas is essentially one of communication,
participation of one reality from the cause to the affect.

There is no conflict between the two concepts of causality (scientific and metaphysical) the two
operate on different levels. The scientific causality operates on the level of phenomena while
metaphysical causality operates on the level of being. 3

The third way: the contingent being and necessary being

The definition of two being.

The contingent being is the being that can not exist without necessary being causing it to exist,

For example all the things include us and universe.

Necessary being is the being that the must to exist for all the contingent being to exist and it can not

be caused of by another being because is the first uncause cause and that what is called by Aquinas
God. For r Aquinas contingent being can probably exist or not exist but necessary being is necessary
to exist the source of all existence.

The Argument of third way

The contingent being are the being that can exist or not mean probably and it can not exist
by itself, so all being can not be contingent because it cannot exist by itself if the contingent
being is exist that mean there is the being that exist and is the cause of contingent that
being is must not caused because it will be series of infinite, series of infinite need the
beginer. Therefore there is necessary being which is not caused

What the modern physics said about the third way of existence of God.

To modern physics everything is corruptible, The entire universe is subject to exorable

3
Ibid 322
Ibid 323
Law of entropy but this does not at all diminish the value of third way, because even if hypothesis of
necessary and incorruptible. The argument still function perfectly because wherever contingency is
evident.

Fourth way: the degree of perfection

The fourth way is about the Quality of things in universe how we measure the things. for example
there is two people one is good the other one is less good the degree of the first person is higher
than the degree of second person but the question come how do measure according to what are we
measuring the things, the must be highest good. for example the fire is maximum heat and which is
the caused of all hot things, So for Aquinas the must be being which is perfect in all things
( goodness, wisdom, beauty and etc.) Which is God.

The argument of degree and perfection

1. There is degree in all things (cold, hot)
2. In degree the must be something which is perfect to measure according to it
3. Therefore there is something which is perfect in all things

The second thing to take in consideration is regarded the perfection that Aquinas consider as

Phenomenon of contingency which are simple or absolute perfect.

The perfection have no need of time or space in order to exist, he does not consider mixed
perfection (sight, hearing, movement, sensation) whose exist is bound in Time , space, change and
matter in affect, the mixed perfection are obviously contingent but to explain their contingency is not
necessary to ascend to absolute because the reason for their contingency is their nature, which
bound to matter. 4

The fifth way: Intelligent design

Saint Thomas Aquinas speak of what observed, how the things in universe is designed orderly,
accurately and intellectual, so for Aquinas the designer, the orderer and the intellectual is God
because there is no design without designer the must be designer. All the physical laws and the
order of nature were ordered by God, the intelligent orderer, in simple way the governance of the
world.
5
The Argument of intelligent design
1. All things design and order have their designer and orderer
2. The universe is designed and ordered accurately
3. Therefore there is designer and orderer

What are the contribution of modern physics and all other sciences?

Their contribution regards documentation about the origin phenomenon, which is finality of infra
_rational beings physical and biological sciences could bring to light new, exciting and spectacular
data regarding this phenomena.

Macrocosm (which become infinity greater than the know to aristotle and saint aquinas) however as
the case of with the preceding ways, natural science can not add anything to the fifth way concerning
the chain which lead us out of the cosmos and make us ascend toward God 6

4
Ibid 329
5

6
Ibid 332
Ibid 333
CONCLUSION

The five ways of Saint Thomas Aquinas is convincing, logically and acceptance, special
the th second way according to me because is very clear,simply because all people
can understand easily and also is depending on facts.
for us to understand the five ways correctly there are two necessary things.
1-we must to open our eyes and ears to the question that reality surrounding us
poses to us, both in reality's most fragile aspect (contingency) and its marvellous
beauty (order, finality)
2- the principle of causality used by st. thomas to give an adequate foundation to the
universe contingency and order is not at all the scientific and modern concept of
causality (the causality as mere regular sequence of two even s) .
St. thomas aquinas concept of causality is metaphysical and considers causality as
communication of reality, th communication of and participate in being.
Thomas aquinas in the demonstration of God’s existence analysing five phenomena which
demonstrate clear signs of contingency, or ontological insufficiency: change, secondary causality, the
possible, grades of perfection, the finality of the nature in the world.
The phenomena of the five ways of existence of God in simple way
1-Whatever change is moved by another
2-Second causes are, in turn, caused
3-The possible receives its being from other
4-The grades of perfection from the the highest perfection
5-finality always requires intelligence, while natural things in themselves do no have
intelligence
God is the unmoved mover, the uncaused cause, the necessary being, the most perfect being,
the supreme ordering intelligence.