The first way

Among movers, the moved presupposes the unmoved. It’s simply a variant of among things before and after, the after presupposes the before.

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Other concerns, that arise from the proof but are not wholly necessary to make it conclude:

1.) No one calls something God simply because it’s unmoved.

Things moving along with bodies are moved by what they touch or move. The being spoken of is therefore non bodily, and also not such that in moving something he is moved by it. We are speaking of something non tangible, undivided, everywhere, without a power that is made finite by being here or there.

2.)  I can’t imagine such a thing. It is nonsense.

You can’t imagine causes anyway. Anscombe parodied those who thought something could be without a cause as those who imagined something, then imagined it not there, and then there again, with a sign under it that said “no cause”. Interestingly enough, the image can stay exactly the same even if the sign says “caused”.

Even among things in nature we can’t imagine a cause as cause, even if we can imagine a thing which happens to be a cause.

Our inability to imagine the first cause is actually a confirmation of its primacy. Nothing imaginable could be first. We use our imagination to understand the first cause by negating all in our imagination. Purge the idols.

3.) This unmoved mover is not Christ. He is not the God of redemption.

Did you think you didn’t need God to tell you anything about him? That you could have figured out everything about him by yourself?

4.) But no one has ever seen God.  Jn. 1:18

A nature that is known by negating all in your imagination isn’t seen (see #2).  As far as your sense faculties are concerned, nature knows God neither as body nor the lack of a body, neither as light or as darkness.


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