拉丁语翻译笔记 神学大全 论题2 论神，神是否存在
说明
1. 译者并非古典学或哲学专业学生，只是业余拉丁语爱好者。翻译本文时译者无宗教信仰。本文只提供翻译和必要的注解，不做笺注和考证，不评价原作者的观点。
2. 本文选择的这个论题在不仅在基督教神学中有重要的基础意义，在哲学史上也是古已有之的经典论题，希望能帮到初学者。
3. 一些人名、书名、专名和原文的翻译采用广为人知的译法，或者尽可能通俗的直译，而并非拘泥于某个教派的译法。
QUAESTIO II
De Deo, an Deus sit
Quia igitur principalis intentio huius sacrae doctrinae est Dei cognitionem tradere, et non solum secundum quod in se est, sed etiam secundum quod est principium rerum et finis earum, et specialiter rationalis creaturae, ut ex dictis est manifestum; ad huius doctrinae expositionem intendentes, primo tractabimus de Deo; secundo, de motu rationalis creaturae in Deum; tertio, de Christo, qui, secundum quod homo, via est nobis tendendi in Deum.
试：Therefore, because the first intention of these sacred instructions is to convey the knowledge of God, and it is not only in accordance with what in itself, but also with what the origin of things and the purpose of them is, and especially of rational creatures, as it is clear from what has been said; aiming at the exposing of these sacred instructions, we will first deal with God; second, with the motion of rational creatures to God; third, with Christ, who, in accordance with what human is, is the road for us of going to God.
1. secundum quod是阿奎那作品中的常见描述，从字面上看可将其理解为介词secundum+省略先行词的关系代词quod（原形quid因为介词而变成了n..c），直译可以是：in accordance with one thing, that...。
试（中）：那么，因为这种神圣教导的首要意图是传达神的知识，这（知识）不仅在于它本身，也在于世间万物的起源与目的，特别是理性造物的起源与目的，正如前文清楚描述的那样；我们的目的是展示这些教导，我们将首先讨论神，第二讨论理性造物向神的运动，第三讨论基督，他（既）有人性，（又）是我们通向神的道路。
Consideratio autem de Deo tripartita erit. Primo namque considerabimus ea quae ad essentiam divinam pertinent; secundo, ea quae pertinent ad distinctionem Personarum; tertio, ea quae pertinent ad processum creaturarum ab ipso.
试：However, the contemplation on God will be divided into three parts. For we will first contemplate things that concerns the divine essence; second, things that concerns the difference of characters; third, things that concerns the progress of creatures made by itself.
1. Persona按惯例译为“位格”，不知有无更通俗贴切的译法。
2. ab ipso应该是施事夺格，其中的反身代词指神。
试（中）：而对于神的思考将分为三个部分。我们将首先考虑有关神圣本质的那方面内容；第二考虑有关位格区别的；第三考虑有关神的所造之物的进展的。
Circa essentiam vero divinam, primo considerandum est an Deus sit; secundo, quomodo sit, vel potius quomodo non sit; tertio considerandum erit de his quae ad operationem ipsius pertinent, scilicet de scientia et de voluntate et potentia.
试：In fact, about the divine essence, first it should be contemplated that whether God exists; second, in what manner it exists, or rather, how it doesn’t exist; third, it shall be contemplated on the things which concerns its work, evidently, on knowledge, will, and power.
试（中）：事实上关于神圣本质，首先应考虑神是否存在；其次，考虑祂以何种方式存在，或者相反地，祂以何种方式不存在；第三，要考虑那些关于祂的作为的事物，直白地说，要考虑（祂的）知识、意志和权能。
Circa primum quaeruntur tria.
Primo: utrum Deum esse sit per se notum.
Secundo: utrum sit demonstrabile.
Tertio: an Deus sit.
试：About the first, these three are asked.
First: whether “God exists” is well-known through itself.
Second: whether it is demonstrable.
Third: whether God exists.
试（中）：关于第一个（考虑的），可提出这三个问题：
1. “神存在”这件事是否是（不证）自明的。
2. （“神存在”）这件事是否是可证明的。
3. 神是否存在。
ARTICULUS I
Utrum Deum esse sit per se notum
Ad primum sic proceditur. Videtur quod Deum esse sit per se notum.
1. Illa enim nobis dicuntur per se nota, quorum cognitio nobis naturaliter inest, sicut patet de primis principiis. Sed, sicut dicit Damascenus in principio libri sui, omnibus cognitio existendi Deum naturaliter est inserta. Ergo Deum esse est per se notum.
试：Article I
Whether “God exists” is well-known through itself
To the first part it is presented as follows. It seems that “God exists” is well-known through itself.
1. Those things are indeed said to be well-known through itself to us, of which the conception naturally belongs to us, just as the conception on first principles is open. But, just as Damascenus says in the beginning of his book, the conception of “God exists” has been naturally inserted in all people. Therefore “God exists” is well-known through itself.
1. existendi Deum实际上不符合拉丁语语法，出现这一现象的原因见
https://latindiscussion.org/threads/omnibus-cognitio-existendi-deum-naturaliter-est-inserta.19308/ 第17楼
试（中）：小节1
“神存在”是否是自明的。
对于第一个问题将作如下阐述。似乎，“神存在”是自明的。
1. 我们自然地拥有一些事物的概念，它们对我们来说当然是自明的，比如关于基本法则（的概念）是清楚明白的。但是，如大马士革的约翰在他著作的开头中所说，“神存在”自然地根植于所有人中。因此“神存在”是自明的。
2. Praeterea, illa dicuntur esse per se nota, quae statim, cognitis terminis, cognoscuntur: quod Philosophus attribuit primis demonstrationis principiis, in I Poster.: scito enim quid est totum et quid pars, statim scitur quod omne totum maius est sua parte. Sed intellecto quid significet hoc nomen Deus, statim habetur quod Deus est. Significatur enim hoc nomine id quo maius significari non potest: maius autem est quod est in re et intellectu, quam quod est in intellectu tantum: unde cum, intellecto hoc nomine Deus, statim sit in intellectu, sequitur etiam quod sit in re. Ergo Deum esse est per se notum.
试：Besides, those things are said to be well-known through itself, which are immediately known with the boundaries known: what Philosopher has assigned to the first principles of demonstration in Poster I: in fact, when what the whole and what the part is known, the fact that the whole is larger than its part is immediately known. But when what the name “God” means realized, the fact that God exists is considered. For it is shown in this name, than which thing cannot be shown larger; but, what is in matter and in comprehension is larger than what is only in comprehension; from the place where the name “God” is realized, and it is immediately in comprehension, it also follows that it is in matter. Therefore “God exists” is well-known by itself.
1. 此段中大多数quod从句是带直陈式的、表达事实的实词性从句。但结尾处quod sit in re的虚拟式不太好理解，可能是从句嵌套的结果？
2. Significatur enim...中id应当是指代“神存在”，而quo的先行词是nomine。
试（中）：此外，有些事物，只要理解了它们的定义，就能立即理解它们（本身），它们被称为是自明的：如亚里士多德在《分析后篇》卷1中认为这一点属于证明的首要原则：事实上，当知道了什么是整体与什么是部分时，立刻就知道整体大于其部分这一事实。但是，当“神”这个名字的意义被理解时，就会立刻想到神存在这一事实。因为没有事物可以表现得比这个名字更大，“神存在”这件事就在这个名字中被显现出来：而且，那些存在于物质与理念中的事物要比只存在于理念中的事物更大：从“神”这个名字被理解起，祂就存在于理念中，之后祂也存在于物质中（译注：此处的逻辑是：根据“神”这个名字的定义，既然神存在于理念中，神也要存在于物质中，因为同时存在于两者之中的事物才是更大的。换言之，如果神只存在于理念中，就会与自己的定义矛盾）。因此“神存在”是自明的。
3. Praeterea, veritatem esse est per se notum: quia qui negat veritatem esse, concedit veritatem esse: si enim veritas non est, verum est veritatem non esse. Si autem est aliquid verum, oportet quod veritas sit. Deus autem est ipsa veritas, Io. 14,6: Ego sum via, veritas et vita. Ergo Deum esse est per se notum.
试：3. Besides, “truth exists” is well-known by itself: because one who denies that truth exists admits that truth exists: in fact, if truth doesn’t exist, it is true that truth does not exist. However, if there is anything true, it is right that truth exists. However God is truth itself, John 14:6:"I am road, truth and life." Therefore “God exists” is well-known by itself.
试（中）：此外，“真理存在”是自明的：因为一个否定真理存在的人承认了真理存在：事实上，如果真理不存在，那么就有“真理不存在”这个真命题。然而，如果有任何真实的事物，就应该说真理存在。而神是真理本身，如《约翰福音》14：6：“我是道路，真理和生命。”因此“神存在”是自明的。
Sed contra, nullus potest cogitare oppositum eius quod est per se notum, ut patet per Philosophum, in IV Metaphys. et I Poster., circa prima demonstrationis principia. Cogitari autem potest oppositum eius quod est Deum esse, secundum illud Psalmi 52,1: Dixit insipiens in corde suo, non est Deus. Ergo Deum esse non est per se notum.
试：But on the contrary, no one can think the opposite of the thing which is well-known by itself, as it is open through Philosopher in Metaphys 4, and Poster 1, about the first principles of demonstration. However, the opposite of the thing, which is “God” exists, can be thought, it is in accordance with that of Psalm 52:1: The fool has said in his heart, there is no God. Therefore “God exists” is not well-known by itself.
试（中）：但相反地，对于一个自明的事物，没人能设想它的反面，如亚里士多德的《形而上学》4和《分析后篇》1中，关于证明的最初原则所揭示的那样。然而“神存在”这件事的反面是可以被设想的，就像《诗篇》52：1（所说的那样）：“愚顽人心里说，没有神。”因此“神存在”不是自明的。
Respondeo dicendum quod contingit aliquid esse per se notum dupliciter: uno modo, secundum se et non quoad nos; alio modo, secundum se et quoad nos. Ex hoc enim aliqua propositio est per se nota, quod praedicatum includitur in ratione subiecti, ut homo est animal: nam animal est de ratione hominis. Si igitur notum sit omnibus de praedicato et de subiecto quid sit, propositio illa erit omnibus per se nota: sicut patet in primis demonstrationum principiis, quorum termini sunt quaedam communia quae nullus ignorat, ut ens et non ens, totum et pars, et similia. Si autem apud aliquos notum non sit de praedicato et subiecto quid sit, propositio quidem quantum in se est, erit per se nota: non tamen apud illos qui praedicatum et subiectum propositionis ignorant. Et ideo contingit, ut dicit Boetius in libro De hebdomadibus, quod quaedam sunt communes animi conceptiones et per se notae, apud sapientes tantum, ut incorporalia in loco non esse.
试：I answer the saying, that, it turns out that something is well-known by itself on two accounts: in one way, it is in accordance with itself, and not as far as with us; in the other way, it is in accordance with itself, and also with us. From this some proposition is indeed well-known by itself, given that assertion is included in the theory of subject, as human is living being: for living being is from the theory of human. Therefore, if what is from the assertion and what is from the subject is well-known to all, the preposition is well-known to all by itself: just as it is open in the first principles of demonstrations, of which the terms are something common that no one is ignorant of, as being and non-being, the whole and the part, and such like. However, if what is from the assertion and object is not well-known to any people, as far as the preposition is indeed in itself, it will be well-known by itself, but not to those who are ignorant of the assertion and the subject of the preposition. And for that reason, it turns out that, as Boetius says in the book On Seven Days, some conceptions of mind are common and well-known by themselves, only to the wise people, as “incorporeal things are not in a place.”
1. 第一句中的quod从句是表事实的实词性从句，不是dicendum的定语从句。
2. quorum termini...中quorum的先行词是前文中的principiis。quaedam communia(n.p.)是termini(m.p.)的同位语，注意：中性名词直接用作同位语不算违反一致规则。
3. 最后一个ut从句中的不定式较难理解，应该是直接引用原文的结果。
试（中）：我回答这（类）说法：事实上，一种事物是经由两种方式（之一）自明的：一种方式是，它和自身一致，但和我们不一致；另一种方式是，它和自身一致，也和我们一致。根据这一点，一个表述是自明的，只要（它的）断言被包含在（它的）主体的理论中，比如“人类是动物”：因为“动物”（这个属性）来源于“人类”（这个主体）的理论。因此，如果来自于断言的内容和来自于主体的内容对于所有人是自明的，（所涉及的）那个表述对于所有人就是自明的：正如证明的基本原理中揭示的那样，那些原理的用词是一些公有的、无人不知的事物，如存在之物和不存在之物，整体和部分，以及（其他）类似的。然而，如果来自于断言的内容和来自于主体的内容对于某些人来说不明白，（虽然）就这个表述确实
存在于自身之中而言，它是自明的，但对那些不知道这个表述的断言和主体的人来说不是。而且因此，有这样的说法成立，正如波伊修斯在《论七天创造工程》中说的，一些思想上的概念只对有智慧的人来说是公有的、自明的，如“无形体的东西不处于一个位置”。
Dico ergo quod haec propositio, Deus est, quantum in se est, per se nota est: quia praedicatum est idem cum subiecto: Deus enim est suum esse, ut infra patebit. Sed quia nos non scimus de Deo quid est, non est nobis per se nota: sed indiget demonstrari per ea quae sunt magis nota quoad nos, et minus nota quoad naturam, scilicet per effectus.
试：Therefore I say that, this proposition, God exists, as far as it is in itself, is well-known by itself: because the assertion is the same as the subject: God is indeed its own being, as it will be open below. But because we don’t know what is from God, it is not well-known by itself to us: but it needs that we are demonstrated through those things which are more known, as far as the nature is demonstrated less known, it is clear through the effect.
试（中）：因此我说，“神存在”这个表述，就它存在于自身之中而言，它是自明的：因为（它的）断言和主体是相同的（译注：指“神存在”和“神”是同义的）：神实际上是祂自己的存在，正如后文将揭示的那样。但因为我们不知道来自于神的内容，这（表述）对我们来说不是自明的：而这需要用那些更为熟知的事物来向我们证明，正因为（这个表述的）本性更不为我们所知；经由（神的）效果，这（表述）是清楚的。
Ad primum ergo dicendum quod cognoscere Deum esse in aliquo communi, sub quadam confusione, est nobis naturaliter insertum, inquantum scilicet Deus est hominis beatitudo: homo enim naturaliter desiderat beatitudinem, et quod naturaliter desideratur ab homine, naturaliter cognoscitur ab eodem. Sed hoc non est simpliciter cognoscere Deum esse; sicut cognoscere venientem, non est cognoscere Petrum, quamvis sit Petrus veniens: multi enim perfectum hominis bonum, quod est beatitudo, existimant divitias; quidam vero voluptates; quidam autem aliquid aliud.
试：Therefore, to the first saying, the fact is that to know “God exists” in some common way, under some confusion, is naturally inserted in us, certainly inasmuch as God is happiness of human: human indeed naturally longs for happiness, and since it is naturally longed for by human, it is naturally known by him. But this is not to know “God exists” simply; just as to know one is coming, is not to know Peter is coming, even though it is Peter coming: many people estimate the perfect good of human, which is happiness, is wealth; some in fact pleasures; some however some other thing.
试（中）：因此对于第一种说法，事实是：用某种公有的方式、处在某种疑惑之中去知道神存在，这种事自然地根植于我们中，显然是因为神是人的幸福：人自然地渴望幸福，而因为幸福自然地被人渴望，幸福自然地被人所知。但这不是说（可以）简单地知道神存在；正如知道某个人走来，不是说知道彼得走来，即使那就是彼得走来：许多人认为人的完全的美善，即幸福，是财富；一些人事实上认为是快感；而另一些人认为是其他的事物。
Ad secundum dicendum quod forte ille qui audit hoc nomen Deus, non intelligit significari aliquid quo maius cogitari non possit, cum quidam crediderint Deum esse corpus. Dato etiam quod quilibet intelligat hoc nomine Deus significari hoc quod dicitur, scilicet illud quo maius cogitari non potest; non tamen propter hoc sequitur quod intelligat id quod significatur per nomen, esse in rerum natura; sed in apprehensione intellectus tantum. Nec potest argui quod sit in re, nisi daretur quod sit in re aliquid quo maius cogitari non potest: quod non est datum a ponentibus Deum non esse.
试：To the second saying, the fact is that it happens that a man who hears the name “God”, doesn’t realize that something is shown than that one thing cannot be thought larger, since some people believed that God is a body. Also, given that anyone realizes that in this name “God”, this thing that is said is shown, certainly, the thing than that one thing cannot be thought larger; from this it is still not followed that anyone realizes this that is shown by name exists in the nature of matter; but this is only realized in understanding. Nor it can be proved that it exists in matter, unless it is given that something exists in matter than that one thing cannot be thought larger: which has not been given by those who assumes God doesn’t exist.
1. Dato etiam quod...potest应该是作原因夺格的被动分词dato支配了一个实词性从句，因此这本质上是一个短语。hoc nomine是夺格，Deus是直接引用名字的主格。hoc quod dicitur是指上文所说的“不能设想有事物比它更大”的那个事物，illud quo...potest是它的同位语。
2. rerum natura的实际含义在nature of matter这个直译中会被误解：它不是“物质本性”，而是“物质自然界”或者“宇宙”。题外话，De Rerum Natura的正确译名是《论宇宙》而不是《物性论》。
3. argui在文中应该没有“争辩”、“诘问”或“反驳”的意思，因为后文又说“......不被认为神不存在的人所承认”。
试（中）：对于第二种说法，事实是，会发生有人听到“神”这个名字而没有意识到某个“不能设想有事物比它更大”的事物被表示出来，因为有些人相信神是一个物质实体。而且，（即使）假设任何人意识到在“神”这个名字中，上述这一点被表示出来，即，那个“不能设想有事物比它更大”的事物；从中仍不能推出，任何人意识到这个被表示出来的事物存在于物质自然界中（译注：此处及上文的“意识到”不是指“逻辑推论”，而更接近“感知”。如前文所说，逻辑推论和自身一致，但不一定和我们人类一致）；而是这个事物只在理念中被（任何人）意识到。也不能（从中）证明，这个事物存在于物质中，除非假设某个“不能设想有事物比它更大”的事物存在于物质中：这是认为神不存在的人所不承认的。（译注：最后一句的逻辑是：“‘神存在于物质中’对于任何人是自明的”需要任何人意识到“神”这个名字的实质，也需要任何人承认这个实质在物质界中的正确性。但认为神不存在的人不承认它在物质界中的正确性。）
Ad tertium dicendum quod veritatem esse in communi, est per se notum: sed primam veritatem esse, hoc non est per se notum quoad nos.
试：To the third saying, the fact is that “truth exists in general” is well-known by itself: but this thing, “the first truth exists”, is not well-known to us.
试（中）：对于第三种说法，事实是，“真理总体上存在”是自明的：但“第一真理存在”这件事对我们来说不是自明的。
ARTICULUS 2
Utrum Deum esse sit demonstrabile
Ad secundum sic proceditur. Videtur quod Deum esse non sit demonstrabile.
1. Deum enim esse est articulus fidei. Sed ea quae sunt fidei, non sunt demonstrabilia: quia demonstratio facit scire, fides autem de non apparentibus est, ut patet per Apostolum, ad Heb. 11,1. Ergo Deum esse non est demonstrabile.
试：Article 2
Whether “God exists” is demonstrable.
To the second part it is presented as follows. It seems that “God exists” is not demonstrable.
1. In fact “God exists” is the part of faith. But those things that are of faith, are not demonstrable: because demonstration causes to know, but faith is not from the things that are apparent, as it is open by Apostle, at Hebrews 11:1. Therefore “God exists” is not demonstrable.
试（中）：小节2
“神存在”是否是可证明的。
对于第二个问题将作如下阐述。似乎“神存在”是不可证明的。
1. 事实上“神存在”是信仰的一部分。但那些属于信仰的事物是不可证明的：因为证明导致知识，但信仰并不来自明显的事物，如使徒在希伯来书11：1中揭示的。因此“神存在”是不可证明的。
2. Praeterea, medium demonstrationis est quod quid est. Sed de Deo non possumus scire quid est, sed solum quid non est, ut dicit Damascenus. Ergo non possumus demonstrare Deum esse.
试：Besides, the middle of demonstration is what it is. But from God we cannot know what it is, but only what it is not, as Damascenus says. Therefore we cannot demonstrate that God exists.
试（中）：此外，证明的中词是“它是什么”。但从神之中我们不能知道祂是什么，只能知道祂不是什么，如大马士革的约翰所说。因此我们不能证明神存在。
3. Praeterea, si demonstraretur Deum esse, hoc non esset nisi ex effectibus eius. Sed effectus eius non sunt proportionati ei: cum ipse sit infinitus et effectus finiti: finiti autem ad infinitum non est proportio. Cum ergo causa non possit demonstrari per effectum sibi non proportionatum, videtur quod Deum esse non possit demonstrari.
试：Besides, if “God exits” were demonstrated, this could not be unless it is from its effects. But its effects are not proportionate to it: since it is infinite and its effects are finite: but there is no symmentry of the finite to the infinte. Therefore since the cause cannot be demonstrated by the effect which is not propotionate to itself, it seems that “God exists” cannot be demonstrated.
1. finiti autem...中finiti应该是单数属格，按照复数主格或单数位置格理解都不合语法。
试（中）：此外，如果“神存在”被证明了，此证明的成立必然是来源于神的效果。但祂的效果和祂（本身）不成比例：既然祂本身是无限的，而（祂的）效果是有限的：而对于无限之物，有限之物无法与之对称。因此，既然起因不能被与它自己不成比例的效果证明，似乎“神存在”是不可证明的。
Sed contra est quod Apostolus dicit, ad Rom. 1,20: invisibilia Dei per ea quae facta sunt, intellecta, conspiciuntur. Sed hoc non esset, nisi per ea quae facta sunt, posset demonstrari Deum esse: primum enim quod oportet intelligi de aliquo, est an sit.
试：But on the contrary, the fact is that Apostle says at Romans 1:20: the invisible things of God, realized by things that have been made, come in sight. But this would not be, unless by things that have been made, it could be demonstrated that God exists: in fact, the first thing which should be realized about something, is whether it exists.
1. primum enim...中primum是名词做主语而不是副词做状语，quod oportet是它的定语从句。
试（中）：但相反地，事实是使徒在罗马书1：20中说：神的不可见之物，（因为）藉着所造之物可以晓得，（所以）出现在人眼前。但这一点不成立，除非藉着所造之物可以证明神存在：事实上，关于一件事物，首先应该意识到的事情是它是否存在。
Respondeo dicendum quod duplex ex demonstratio. Una quae est per causam, et dicitur propter quid: et haec est per priora simpliciter. Alia est per effectum, et dicitur demonstratio quia: et haec est per ea quae sunt priora quoad nos: cum enim effectus aliquis nobis est manifestior quam sua causa, per effectum procedimus ad cognitionem causae. Ex quolibet autem effectu potest demonstrari propriam causam eius esse (si tamen eius effectus sint magis noti quoad nos): quia, cum effectus dependeant a causa, posito effectu necesse est causam praeexistere. Unde Deum esse, secundum quod non est per se notum quoad nos, demonstrabile est per effectus nobis notos.
试：I answer the saying, that the demonstration is two-fold. One, which is through the cause, and is said “because of something”: and this is simply through the former things. The other is through the effect, and is said “the demonstration because”: and this is through things that are former to us: since some effect is indeed clearer to us than its cause, we proceed to the knowlege of the cause through the effect. However, from whatever effect it can be demonstrated that its proper cause exists (as long as its effects are still better known to us): because, since the effects depend on the cause, with the effect set, it is necessary that the cause appears before. Whence God is, is in accordance with fact that is not well-known by itself to us, is demonstrable by the effects which are well-known to us.
1. duplex ex demonstratio中ex另有版本作est，此处从est版本，否则不合语法。
试（中）：我回答这（类）说法：证明有两种方式。第一种是经由起因的，被称为“因为某物”：这种方式简单地依据先前的事物。另一种是经由效果的，而被称为“此证明是因为”：这种方式依据对我们而言是先前的事物：既然某种效果对我们而言确实比它的起因更清楚，我们经由效果而接近起因的知识。然而，无论根据何种效果，（总）可以证明它存在恰当的起因（只要它的效果仍然更为我们所知）：因为，既然效果取决于起因，如果效果得到显现，起因就需要在此前显现。神的来源，其事实对我们来说不是自明的，（但）可以经由对我们来说明显的效果而被证明。
Ad primum ergo dicendum quod Deum esse, et alia huiusmodi quae per rationem naturalem nota possunt esse de Deo, ut dicitur Rom. 1,19, non sunt articuli fidei, sed praeambula ad articulos: sic enim fides praesupponit cognitionem naturalem, sicut gratia naturam, et perfectio perfectibile. Nihil tamen prohibet illud quod secundum se demonstrabile est et scibile, ab aliquo accipi ut credibile, qui demonstrationem non capit.
试：Therefore to the first saying, the fact is that “God exists”, and other things of this manner about God, which can be known through natural reason, as it is said in Romans 1:19, are not parts of faith, but are walkers before the parts: thus faith indeed puts the natural knowledge before, just as grace puts the nature before, and perfection puts something that can be perfected before. However nothing prevents the thing that is demonstrable and knowable according to itself to be accepted by someone as it is credible, who doesn’t grasp the demonstration.
试（中）： 因此对于第一种说法，事实是，“神存在”以及其他按照这种方式和神有关的，可以经由自然理性被知晓的表述，如罗马书1：19所说，不属于信仰的部分，而是那些部分的先行者：如此，信仰事实上把自然知识设为前置，正如恩典把（人的）天性设为前置，成就把可成就之物设为前置。然而没有东西阻止一个可证明、可认知的事物，被某个没有理解（它的）证明的人，因为它可信仰而接受。
Ad secundum dicendum quod cum demonstratur causa per effectum, necesse est uti effectu loco definitionis causae, ad probandum causam esse: et hoc maxime contingit in Deo. Quia ad probandum aliquid esse, necesse est accipere pro medio quid significet nomen, non autem quod quid est: quia quaestio quid est, sequitur ad quaestionem an est. Nomina autem Dei imponuntur ab effectibus, ut postea ostendetur: unde, demonstrando Deum esse per effectum, accipere possumus pro medio quid significet hoc nomen Deus.
试：To the second saying, the fact is that when the cause is demonstrated through the effect, it is necessary that the effect uses the place of the cause’s definition, to prove the cause exists: and this
greatly happens in the case of God. Because to prove something exists, it is necessary to accept what the name shows as the middle, however not the thing that what it is: because the question, what it is, follows the question, whether it exists. However titles of God are set by the effects, as it is revealed afterwards: whence, in demonstrating that God exists through the effect, we can accept what this name, God, shows as the middle.
1. quia quaestio quid est中quid est是quaestio的同位语，之后ad quaestionem an est也是类似结构
试（中）：对于第二种说法，事实是，当起因经由效果被证明时，让效果占用起因的定义从而证明起因的存在，是有必要的：而这种情况在关于神的话题中表现得非常明显。因为要证明某物存在，需要接受“（它的）名字表示什么”作为中词，而并不是“它是什么”作为中词：因为“它是什么”这个问题，跟随在“它是否存在”这个问题之后。然而神的称号是根据（祂的）效果被设定的，如同之后展示的那样：由此，在经由效果证明神存在时，我们可以接受“‘神’这个名字表示什么”作为中词。
Ad tertium dicendum quod per effectus non proportionatos causae, non potest perfecta cognitio de causa haberi: sed tamen ex quocumque effectu potest manifeste nobis demonstrari causam esse, ut dictum est. Et sic ex effectibus Dei potest demonstrari Deum esse: licet per eos non perfecte possimus eum cognoscere secundum suam essentiam.
试：To the third saying, the fact is that, through the effects which are not proportionate to the cause, the perfect knowledge can not be gotten from the cause: but from whatever effect it can still clearly demonstrated to us, that the cause exists, as it has been said. And thus, from the effects of God it can be demonstrated that God exists: it is allowed that through those, we can not perfectly know the thing in accordance with its essence.
试（中）：对于第三种说法，事实是，（如果）经由与起因不成比例的效果，（就）无法从起因中取得完全的知识：但无论根据何种效果，“神存在”这件事对我们来说依然可以清楚地被证明，这一点已经说过了。而如此，根据神的效果，“神存在”可以被证明：尽管经由那些（效果），我们无法完全知道符合祂的本质的事物。
ARTICULUS 3
Utrum Deus sit
Ad tertium sic proceditur. Videtur quod Deus non sit.
1. Quia si unum contrariorum fuerit infinitum, totaliter destruetur aliud. Sed hoc intelligitur in hoc nomine Deus, scilicet quod sit quoddam bonum infinitum. Si ergo Deus esset, nullum malum inveniretur. Invenitur autem malum in mundo. Ergo Deus non est.
试：Article 3
Whether God exists
To the third part it is presented as follows. It seems that God doesn’t exist.
1. Because if one of the contraries should be infinite, the other would be totally destroyed. But this is realized in the name “God”, certainly that it is some infinite goodness. Therefore if God existed, nothing evil would be discovered. However evil is discovered in the world. Therefore God doesn’t exist.
试（中）：小节 3
神是否存在
对于第三个问题将作如下阐述。似乎神不存在。
1. 因为如果（两个）冲突之物中的一个是无限的，另一个就会被完全摧毁。但在“神”这个名字中可以意识到一点，即它是某种无限的善。因此如果神存在，任何恶就不会被发现。然而这个世界上有恶被发现。因此神不存在。
2. Praeterea, quod potest compleri per pauciora principia, non fit per plura. Sed videtur quod omnia quae apparent in mundo, possunt compleri per alia principia, supposito quod Deus non sit: quia ea quae sunt naturalia, reducuntur in principium quod est natura; ea vero quae sunt a proposito, reducuntur in principium quod est ratio humana vel voluntas. Nulla igitur necessitas est ponere Deum esse.
试：2. Besides, the thing which can be completed by less foundations, is not be made by more foundations. But it seems that all things that appear in the world, can be completed by other foundations, supposed that God doesn’t exist: because those things which are natural, are reduced to a foundation which is nature; those things which are from the purpose, are reduced to a foundation which is human reason or will. Therefore there is no necessity to regard that God exists.
试（中）：2. 此外，一个能够由较少基础元素完成的事物，不被更多基础元素建成。但似乎出现在世界上的一切事物，在假设神不存在的情况下，可由其他基础元素完成：因为那些自然的事物，被规约到“自然”这个基础元素；那些来自于目的的事物，被规约到“人类理性”或“意志”这个基础元素。因此没有必要认为神存在。
Sed contra est quod dicitur Exodi 3,14, ex persona Dei: Ego sum qui sum.
Respondeo dicendum quod Deum esse quinque viis probari potest. Prima autem et manifestior via est, quae sumitur ex parte motus. Certum est enim, et sensu constat, aliqua moveri in hoc mundo. Omne autem quod movetur, ab alio movetur. Nihil enim movetur, nisi secundum quod est in potentia ad illud ad quod movetur: movet autem aliquid secundum quod est actu. Movere enim nihil aliud est quam educere aliquid de potentia in actum: de potentia autem non potest aliquid reduci in actum, nisi per aliquod ens in actu: sicut calidum in actu, ut ignis, facit lignum, quod est calidum in potentia, esse actu calidum, et per hoc movet et alterat ipsum. Non autem est possibile ut idem sit simul in actu et potentia secundum idem, sed solum secundum diversa: quod enim est calidum in actu, non potest simul esse calidum in potentia, sed est simul frigidum in potentia. Impossibile est ergo quod, secundum idem et eodem modo, aliquid sit movens et motum, vel quod moveat seipsum. Omne ergo quod movetur, oportet ab alio moveri. Si ergo id a quo movetur, moveatur, oportet et ipsum ab alio moveri; et illud ab alio. Hic autem non est procedere in infinitum: quia sic non esset aliquod primum movens; et per consequens nec aliquod aliud movens, quia moventia secunda non movent nisi per hoc quod sunt mota a primo movente, sicut baculus non movet nisi per hoc quod est motus a manu. Ergo necesse est devenire ad aliquod primum movens, quod a nullo movetur: et hoc omnes inelligunt Deum
试：But on the contrary, the fact is that, it is said in Exodus 3:14, from the character of God: I am who I am.
I answer the saying that “God exists” can be proved by five ways. The first and clearer way is, which is assumed, from the part of motion. It is certain, and agrees with the sense, that some things are moved in the world. However every thing that is moved, is moved by another thing. Nothing is indeed moved, unless it is in accordance with what is towards that thing in ability, towards which it is moved: something still moves in accordance with what is in performance. Indeed, to move is nothing other than to lead something from ability to performance: however anything can not be led back from ability to performance, unless by some being in performance: just as heat in performance, as fire, makes wood, which is heat in ability, to be heat in performance, and by this it moves and changes itself. However, it is impossible that one thing simultaneously exists in performance and ability in accordance with itself, but only in accordance with different things: which is heat in performance, can not simultaneously be heat in ability, but is simultaneously coldness in ability. Therefore it is impossible that, in accordance with something and in the same way, the same thing is moving and has been moved, or that it moves itself. Therefore everything which is moved, it must be moved by another. Therefore if one thing by which another thing is moved, were moved, this thing must be moved by another, and the latter is moved by another. However this is not to proceed to infinity: because thus there were no first thing which is moving; and by the following nothing moves another, because the next moving things don’t move unless by reason of this, by reason of that they have been moved by the first moving thing, just as a stick doesn’t move unless by reason of this, by reason of which it has been moved by hand. Therefore it is inevitable to come to some first moving thing, which is moved by nothing: and all people understand this to be God.
1. potentia在权威字典中并无potential或proficiency的释义，尽管此处如此翻译更好理解。因此选择了折中的翻译ability。
2. inelligunt疑似intelligunt的笔误，否则查无此词。
试（中）：但相反地，事实是，在《出埃及记》3：14中神的一个位格说：“我是自有永有的。”
我回答这（类）说法，“神存在”可以被五种方法证明。设定的第一种且较明显的一种方法是属于运动的部分。世界上有些事物是被推动的，这一点是确定的、且与（我们的）感受相符的。然而每个被推动的事物，都是被另一个事物所推动的。没有事物真正被推动，除非它属于那种出于能力朝向某物的东西，也就是说它出于能力朝向那个事物移动：而且某个事物是符合它的行为移动的。事实上，移动不过是把某物从能力导出到行为：然而任何事物都不能从能力被引导回行为，除非凭借某个处于行为中的存在：例如处于行为中的热，即火，使得木头这一处于能力中的热，成为处于行为中的热。然而，不可能有一个事物同时存在于行为与和自身一致的能力中，它只能同时存在于行为与和不同事物一致的能力中：它是处于行为中的热，就不能同时是处于能力中的热，但可以同时是处于能力中的冷。因此某物不可能在与自身一致地移动的同时，以相同的方式被推动，或者说某物不可能自己推动自己。因此每个被推动的事物都必须是被另一个事物推动的。因此如果一个推动了他者的事物被推动了，这个事物必须是被另一个事物推动的，而后者也是被另一个事物推动的。但这种推论不能无限进行：因为这样的话就不存在第一个运动的事物了；而之后没有一物推动另一物，因为之后运动的事物若不是因为被第一个运动的事物推动，就不会运动（译注：同时容易意识到，对于有限个事物（或者说物质），无限推动论的本质是自己推动自己，因为在有限个事物中进行无限次追溯必然会产生某个循环。），正如一根棍子不会移动，除非是因为它被一只手带动。因此不可避免地会想到有某个第一个移动的事物，它不被任何事物推动：而所有人意识到它是神。
Secunda via est ex ratione causae efficientis. Invenimus enim in istis sensibilibus esse ordinem causarum efficientium: nec tamen invenitur, nec est possibile, quod aliquid sit causa efficiens sui ipsius; quia sic esset prius seipso, quod est impossibile. Non autem est possibile quod in causis efficientibus procedatur in infinitum. Quia in omnibus causis efficientibus ordinatis, primum est causa medii, et medium est causa ultimi, sive media sint plura sive unum tantum: remota autem causa, removetur effectus: ergo, si non fuerit primum in causis efficientibus, non erit ultimum nec medium. Sed si procedatur in infinitum in causis efficientibus, non erit prima causa efficiens: et sic non erit nec effectus ultimus, nec causae efficientes mediae: quod patet esse falsum. Ergo est necesse ponere aliquam causam efficientem primam: quam omnes Deum nominant.
试：The second way is from the theory of effective cause. We indeed find that in those sensible things there is an order of effective causes: however it is neither found, nor is possible, that something is the effective cause of its own; because thus it had existed before itself, which is impossible. And it is not possible that in effective causes it is advanced to infinity. Because in all effective causes which are in order, the first is the cause of middle, and the middle is the cause of the last, whether the middle causes are many or only one: and with the cause withdrawn, the effect is withdrawn: therefore, if there is no first cause in the effective causes, there will be no last nor middle. But if it is advanced into infinity in effective causes, there will be no first effective cause: and thus there will be no last effect, nor middle effective causes: it is open that it is false. Therefore it is necessary to set some first effective cause: which all people name God.
试（中）：第二种方法是根据有效果的原因的理论。在那些可感知的事物中我们确实可以发现，有效果的原因具有一种秩序：然而未曾发现，也不可能有某物是它自己的有效原因；因为这样的话此物就先于自己而存在，这是不可能的。而在有效果的原因中，某物也不可能被无限推论。因为在所有有秩序的有效原因中，最先的（部分）是中间的（部分）的原因，而中间的（部分）是最后的（部分）的原因，无论中间原因是复数个还是只有一个：而当原因被撤下时，效果也会被撤下：因此，如果在有效原因中没有第一原因，就不会有最后原因或中间原因。但如果某物在有效果的原因中被无限推论，就不会有第一个有效原因：而这样也不会有最后效果，或中间的有效原因：很明显这是假的。因此有必要设定某个最先的有效原因：所有人称其为神。
Tertia via est sumpta ex possibili et necessario: quae talis est. Invenimus enim in rebus quaedam quae sunt possibilia esse et non esse: cum quaedam inveniantur generari et corrumpi, et per consequens possibilia esse et non esse. Impossibile est autem omnia quae sunt talia, semper esse: quia quod possibile est non esse, quandoque non est. Si igitur omnia sunt possibilia non esse, aliquando nihil fuit in rebus. Sed si hoc est verum, etiam nunc nihil esset: quia quod non est, non incipit esse nisi per aliquid quod est: si igitur nihil fuit ens, impossibile fuit quod aliquid inciperet esse, et sic modo nihil esset: quod patet esse falsum. Non ergo omnia entia sunt possibilia: sed oportet aliquid esse necessarium in rebus. Omne autem necessarium, vel habet causam suae necessitatis aliunde, vel non habet. Non est autem possibile quod procedatur in infinitum in necessariis, quae habent causam suae necessitatis sicut nec in causis efficientibus, ut probatum est. Ergo necesse est ponere aliquid quod sit per se necessarium, non habens causam necessitatis aliunde, sed quod est causa necessitatis aliis: quod omnes dicunt Deum.
Ergo necesse est ponere aliquid quod sit per se necessarium, non habens causam necessitatis aliunde, sed quod est causa necessitatis aliis: quod omnes dicunt Deum.
试：The third way has been supposed from the possible thing and the necessary thing: which is such. We indeed find some things in matters that are possible to exist and not exist: since some things are found to be born and to be destroyed, and by the consequence they are possible to exist and not exist. However, it is impossible that all things that are such, always exists: because it, which is possible to not exists, doesn’t exist at some time. Therefore if all things are possible to not exist, nothing will exist in matters at some time. But if this were true, nothing would exist even now: because it which doesn’t exist, doesn’t begin to exist, unless through something that exists: therefore if nothing was existing, it would have been impossible that something have begun to exist, and in this way nothing would have existed: it is open that it is false. Therefore not all beings are possible: but it should be that something is necessary in matters. However every necessary thing, either has cause of its own necessity from some place, or doesn’t. However it is not possible that it is advanced to infinity in necessities, which have cause of its own necessity, just as it neither possible in the effective causes, as it has been proved.
Therefore it is necessary to set something that exists by its own necessity, not having cause of necessity from other place, but the thing which is the cause of necessity for others: that all call God.
试（中）：设定的第三种方法是根据可能之物和必需之物：方法如此。我们确实发现物质界中有些事物有可能存在与不存在：因为可发现某些事物被创生与被毁灭，而由于（这种）结果，它们有可能存在与不存在。然而，不可能所有这些事物总是存在：因为一个可能不存在的事物，在某些时候不存在。因此如果所有事物都有可能不存在，物质界中某时刻将无物存在。然而如果这一点正确，甚至现在也会无物存在：因为一个不存在的事物不会开始存在，除非是借助某个存在的事物。因此如果无物存在，就不可能有某物开始存在，由此无物存在：很明显这是假的。因此不是所有存在物都是可能的：而应该是有某物在物质界中是必需的。然而每一个必需的事物，或是从某个地方获得自己必要性的原因，或是没有获得。然而不可能在这些拥有各自必要性的理由的必要性中进行无限推论，正如不可能在有效原因中进行一样，这一点已经证明过了。
因此有必要设定某个由于自身必要性存在的事物，它没有来自其他地方的必要性的原因，而为其他事物提供必要性的原因：所有人称之为神。
Quarta via sumitur ex gradibus qui in rebus inveniuntur. Invenitur enim in rebus aliquid magis et minus bonum, et verum, et nobile; et sic de aliis huiusmodi. Sed magis et minus dicuntur de diversis secundum quod appropinquant diversimode ad aliquid quod maxime est: sicut magis calidum est, quod magis appropinquat maxime calido. Est igitur aliquid quod est verissimum, et optimum, et nobilissimum, et per consequens maxime ens: nam quae sunt maxime vera, sunt maxime entia, ut dicitur II Metapys. Quod autem dicitur maxime tale in aliquo genere, est causa omnium quae sunt illius generis: sicut ignis, qui est maxime calidus, est causa omnium calidorum, ut in eodem libro dicitur. Ergo est aliquid quod omnibus entibus est causa esse, et bonitatis, et cuiuslibet perfectionis: et hoc dicimus Deum.
试：The forth way is supposed from the steps which are found in matters. Something that is more good and less good, and true, and noble is indeed found in matters; and thus it is about other things of this way. But the more and the less degree are said on different things, according as in different ways they approach to something that is of the greatest degree: as one thing is hotter, because it more approaches to the hottest. Therefore there is something that is the truest, the best, and the noblest, and by the consequence, the one existing most greatly: for things which are truest, are most greatly existing, as it is said in Metapys 2. Moreover it which is said greatly so in some kind, is the cause of all things which are of that kind: just as fire, which is the hottest, is the cause of all hot things, as it is said in that book. Therefore there is something that to all existing things is the cause to exist, and of goodness, and of whatever perfection: and we call this God.
1. diversimode的变格不明，原型据说为第二变格法的diversimodi，但此处理应是夺格。
2. sed magis...句中的magis，minus，maxime都是副词，它们修饰的形容词省略了。
试（中）：设定的第四种方法是根据物质界中发现的阶梯。在物质界中确实能发现某个好的程度较大的和好的程度较小的事物，以及真实的（程度较大和较小）、高贵的（程度较大和较小）；而关于这种方式的其他类型（的形容词）也是如此。但关于不同（类型）事物所说的更大程度和更小程度，是根据它们按不同方式接近（各自的）某个最大程度来说的。因此有某个最真实、最好、最高贵，而根据（这个）结果，也是最大的存在：因为最真实的事物，就是最大的存在，如《形而上学》2所说。而且，某个被称为在它的那一类里存在得最大的事物，是它所有同类事物的原因：比如最热的事物，火，是所有热的事物的原因，正如书中所说。因此有某个事物，它对于所有存在而言是它们存在的原因，也是善和任何完美之物的原因：我们称其为神。
Quinta via sumitur ex gubernatione rerum. Videmus enim quod aliqua quae cognitione carent, scilicet corpora naturalia, operantur propter finem: quod apparet ex hoc quod semper aut frequentius eodem modo operantur, ut consequantur id quod est optimum; unde patet quod non a casu, sed ex intentione perveniunt ad finem. Ea autem quae non habent cognitionem, non tendunt in finem nisi directa ab aliquo cognoscente et intelligente, sicut sagitta a sagittante. Ergo est aliquid intelligens, a quo omnes res naturales ordinantur ad finem: et hoc dicimus Deum.
试：The fifth way is supposed from the management of things. We indeed see that some things which are without knowledge, surely natural bodies, work because of a purpose: that is visible from this thing, that they always or frequently work in the same way, so as to reach the thing which is the best; from where it is open that they come to the purpose not by chance, but from an intent. Moreover, they which don’t have knowledge, don’t go to the purpose unless they have been directed by something that knows and understands, just as an arrow is directed by one who shoots. Therefore there is something which understands, by which all natural things are arranged to a purpose: and we call this God.
试（中）：设定的第五种方法是根据事物的安排。我们确实看到一些东西，它们是没有知识的，即自然物体，因为一个目的而运作：这件事可被看到，是因为它们总是或者经常以相同的方式运作，以达到某个最好的结果；从中很明显的一点是，它们达到目的不是因为偶然，而是来自于某个意图。而且，没有知识的物体不向目标移动，除非它们被某种有知识和理解力的东西引导，正如一支箭被射手所引导。因此存在某种有理解力的事物，所有自然物体被它安排朝向一个目的：我们称其为神。
Ad primum ergo dicendum quod, sicut dicit Augustinus in Enchiridio: Deus, cum sit summe bonus, nullo modo sineret aliquid mali esse in operibus suis, nisi esset adeo omnipotens et bonus, ut bene faceret etiam de malo. Hoc ergo ad infinitam Dei bonitatem pertinet, ut esse permittat mala, et ex eis eliciat bona.
试：Therefore to the first saying, the fact is that, as Augustine says in Enchiridion: God, since it is most highly good, by no means would it allow anything of evil to exist in its works, unless it is just omnipotent and good, so that it does correctly even from the evil. Therefore this suits the infinite goodness of God, as it permits evil things exists, and from those draws out good things.
试（中）：因此对于第一种说法，事实是，如奥古斯丁在《论信望爱》中所说：神，既然是至善的，祂不可能允许任何恶存在于祂的事业中，除非祂正是全能与良善的，以至于祂甚至可以在恶事中正确地作为。因此这符合神的无限的善，因为祂允许恶的存在，且从中导引出善。
Ad secundum dicendum quod, cum natura propter determinatum finem operetur ex directione alicuius superioris agentis, necesse est ea quae a natura fiunt, etiam in Deum reducere, sicut in primam causam. Similiter etiam quae ex proposito fiunt, oportet reducere in aliquam altiorem causam, quae non sit ratio et voluntas humana: quia haec mutabilia sunt et defectibilia; oportet autem omnia mobilia et deficere possibilia reduci in aliquod primum principium immobile et per se necessarium, sicut ostensum est.
试：To the second saying, the fact is that, since nature works because of a fixed purpose by reason of the directing of some higher one who drives, it is necessary to reduce things which are made by nature, also to God, just as to the first cause. Similarly, it is also right to reduce things which are made from purpose to some higher cause, which is not human reason or will: because these things are changeable and failing easily; moreover all movable things and things that are possible to fail should be reduced to some first principle which is immovable and necessary by itself, as it has been shown.
试（中）：对于第二种说法，事实是，既然自然根据某个更高的驱动者的指导，因为一个固定的目的而运转，有必要把自然所造之物也归约到神，正如规约到第一个原因。类似地，也应该把目的所造之物规约到某个更高的、不是人类理性或意志的原因：因为这些事物易变且易朽；此外一切可动的、可朽的事物应被规约到某个不动的、自身必需的第一原则，正如已经展示的。
