St. Thomas Aquinas stages several forms cosmological arguments which point out the existence of God (60).
The first proof of God’s existence according to St. Aquinas is explained by motion. Insofar as it is, it notable that some things are constantly in motion in this world. It is also obvious that for any object to be in motion there must be a force that propels such movements. From this point of view, an object cannot be moved unless there is another object that has the actuality to do so is involved. In this sense, St. Aquinas argues that the movement is all about bringing something from it potentiality to its actuality, and the transformation cannot take place in the absence of something which is actuality in itself (Solomon, Higgins and Clancy 60).
There is no way something can exist in both forms simultaneously. For instance, an object cannot be moved and it is the mover itself. In other words, something cannot move unless there is another different thing to enhance the navigation. In case an object is moved, then it is only understandable that it has been moved by yet another force and that also by another and so on. At a point, the chain of movement will get to a point that the original mover, which is not moved by any other mover, is arrived at. This original mover is understood to be God.
The cause argument which is pegged from the point of view that nature has efficient cause. The argument is that there is an order for cause and there is no way that anything can be responsible for its own cause. For this to happen, the requirement is that the thing ought to have existed before itself and this is, obviously not possible. The possibility of infinity is eliminated in this case because in the order of efficient cause follow in order where the first cause is the intermediate cause and the intermediate cause is the cause of the ultimate cause irrespective of the fact that the intermediate cause