PART I Chapters 1-83

Introduction

Bibliography

I St. Thomas Aquinas

II The sources

III Secondary studies

IV Studies on the end of man and the vision of God

1. Prologue

2. How every agent acts for an end

3. That every agent acts for a good

4. That evil in things is not intended

5. Arguments which seem to prove that evil is not apart from intention

6. Answers to these arguments

7. That evil is not an essence

8. Arguments which seem to prove that evil is a nature or some real thing

9. Answers to these arguments

10. That good is the cause of evil

11. That evil is based on the good

12. That evil does not wholly destroy good

13. That evil has a cause of some sort

14. That evil is an accidental cause

15. That there is no highest evil

16. That the end of everything is a good

17. That all things are ordered to one end Who is God

18. How God is the end of all things

19. That all things tend to become like God

20. How things imitate divine goodness

21. That things naturally tend to become like God inasmuch as He is a cause

22. How things are ordered to their ends in various ways

23. That the motion of the heavens comes from an intellectual principle

24. How even beings devoid of knowledge seek the good

25. That to understand God is the end of every intellectual substance

26. Whether felicity consists in a will act

27. That human felicity does not consist in pleasures of the flesh

28. That felicity does not consist in honors

29. That man's felicity does not consist in glory

30. That man's felicity does not consist in riches

31. That felicity does not consist in worldly power

32. That felicity does not consist in goods of the body

33. That human felicity does not lie in the senses

34. That man's ultimate felicity does not lie in acts of the moral virtues

35. That ultimate felicity does not lie in the act of prudence

36. That felicity does not consist in the operation of art

37. That the ultimate felicity of man consists in the contemplation of God

38. That human felicity does not consist in the knowledge of God which is generally possessed by most men

39. That human felicity does not consist in the knowledge of God gained through demonstration

40. Human felicity does not consist in the knowledge of God which is through faith

41. Whether in this life man is able to understand separate substances through the study and investigation of the speculative sciences

42. That we cannot in this life understand separate substances in the way that Alexander claimed

43. That we cannot in this life understand separate substances in the way that Averroes claimed

44. That man's ultimate felicity does not consist in the kind of knowledge of separate substances that the foregoing opinions assume

45. That in this life we cannot understand separate substances

46. That the soul does not understand itself through itself in this life

47. That in this life we cannot see God through His essence

48. That man's ultimate felicity does not come in this life

49. That separate substances do not see God in His essence by knowing Him through their essence

50. That the natural desire of separate substances does not come to rest in the natural knowledge which they have of God

51. How God may be seen in His essence

52. That no created substance can, by its own natural power, attain the vision of God in His essence

53. That the created intellect needs an influx of divine light in order to see God through His essence

54. Arguments by which it seems to be proved that God cannot be seen in His essence, and the answers to them

55. That the created intellect does not comprehend the divine substance

56. That no created intellect while seeing God sees all that can be seen in Him

57. That every intellect, whatever its level, can be a participant in the divine vision

58. That one being is able to see God more perfectly than another

59. How those who see the divine substance may see all things

60. That those who see God see all things in Him at once

61. That through the vision of God one becomes a partaker of eternal life

62. That those who see God will see Him perpetually

63. How man's every desire is fulfilled in that ultimate felicity

64. That God governs things by His providence

65. That God preserves things in being

66. That nothing gives being except in so far as it acts by divine power

67. That God is the cause of operation for all things that operate

68. That God is everywhere

69. On the opinion of those who take away proper actions from natural things

70. How the same effect is from God and from a natural agent

71. That divine providence does not entirely exclude evil from things

72. That divine providence does not exclude contingency from things

73. That divine providence does not exclude freedom of choice

74. That divine providence does not exclude fortune and chance

75. That God's providence applies to contingent singulars

76. That God's providence applies immediately to all singulars

77. That the execution of divine providence is accomplished by means of secondary causes

78. That other creatures are ruled by God by means of intellectual creatures

79. That lower intellectual substances are ruled by higher ones

80. On the ordering of the angels among themselves

81. On the ordering of men among themselves and to other things

82. That lower bodies are ruled by God through celestial bodies

83. Epilogue to the preceding chapters