If, however, there are some to whom the essence of the predicate and subject is unknown, the proposition will be self-evident in itself, but not to those who do not know the meaning of the predicate and subject of the proposition. If, therefore the essence of the predicate and subject be known to all, the proposition will be self-evident to all as is clear with regard to the first principles of demonstration, the terms of which are common things that no one is ignorant of, such as being and non-being, whole and part, and such like. A proposition is self-evident because the predicate is included in the essence of the subject, as 'Man is an animal,' for animal is contained in the essence of man. I answer that, A thing can be self-evident in either of two ways: on the one hand, self-evident in itself, though not to us on the other, self-evident in itself, and to us. Therefore, that God exists is not self-evident. But the opposite of the proposition 'God is' can be mentally admitted: 'The fool said in his heart, There is no God' ( Psalm 53:2). vi) states concerning the first principles of demonstration. On the contrary, No one can mentally admit the opposite of what is self-evident as the Philosopher (Metaph. But God is truth itself: 'I am the way, the truth, and the life' ( John 14:6) Therefore 'God exists' is self-evident. For whoever denies the existence of truth grants that truth does not exist: and, if truth does not exist, then the proposition ' Truth does not exist' is true: and if there is anything true, there must be truth. Further, the existence of truth is self-evident. Therefore the proposition 'God exists' is self-evident. Therefore, since as soon as the word 'God' is understood it exists mentally, it also follows that it exists actually. But that which exists actually and mentally is greater than that which exists only mentally. For by this word is signified that thing than which nothing greater can be conceived. But as soon as the signification of the word 'God' is understood, it is at once seen that God exists. Thus, when the nature of a whole and of a part is known, it is at once recognized that every whole is greater than its part. iii) says is true of the first principles of demonstration. Further, those things are said to be self-evident which are known as soon as the terms are known, which the Philosopher (1 Poster. i, 1,3), 'the knowledge of God is naturally implanted in all.' Therefore the existence of God is self-evident. Now those things are said to be self-evident to us the knowledge of which is naturally implanted in us, as we can see in regard to first principles. It seems that the existence of God is self-evident. Whether the existence of God is self-evident? Is the proposition 'God exists' self-evident?Īrticle 1.

Summa theologica