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Alphabetical    [«  »]
individuating 18
individuation 18
indivisibility 12
indivisible 99
indivisibles 1
indivisibly 1
indivision 3
Frequency    [«  »]
99 formally
99 formless
99 implied
99 indivisible
99 jurisdiction
99 mary
99 mk
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

indivisible

   Part, Question
1 1, 7 | since every determinate indivisible in time and circular movement 2 1, 8 | place to permanence. But one indivisible part of action or ~movement 3 1, 8 | therefore neither can one ~indivisible part in the genus of permanent 4 1, 8 | Para. 1/1~Reply OBJ 2: The indivisible is twofold. One is the term 5 1, 8 | succession; and this kind of the indivisible in permanent things, ~forasmuch 6 1, 8 | many places; likewise the indivisible of action or movement, ~ 7 1, 8 | time. Another kind of the indivisible is outside of the ~whole 8 1, 8 | angel and soul, are called indivisible. Such a kind of ~indivisible 9 1, 8 | indivisible. Such a kind of ~indivisible does not belong to the continuous, 10 1, 10 | to be that it is the same indivisible thing in the whole space 11 1, 11 | nothing seems to be more indivisible than what is ~actually and 12 1, 11 | actually and potentially indivisible; such as a point and unity. 13 1, 11 | one" according as it is indivisible. Therefore ~God is not more " 14 1, 14 | that a point and every indivisible thing are known by ~privation 15 1, 14 | This is because simple and indivisible forms are ~in our intellect 16 1, 42 | time there is something indivisible - namely, the ~instant; 17 1, 42 | time. But in ~eternity the indivisible "now" stands ever still, 18 1, 46 | beginning of time, since it is ~indivisible, there is no "before" and " 19 1, 46 | the beginning of ~time is indivisible. Therefore, the creation 20 1, 50 | without quantity substance is indivisible, as Aristotle says (Phys. 21 1, 52 | because a point is something indivisible, yet ~having its situation; 22 1, 52 | situation; whereas the angel is indivisible, and beyond the ~genus of 23 1, 52 | determining in his regard one indivisible place as to situation: any ~ 24 1, 52 | which is either divisible or indivisible, great or small suffices, ~ 25 1, 53 | demonstration deals with what is ~indivisible according to quantity, to 26 1, 53 | responds a place necessarily ~indivisible. And this cannot be said 27 1, 53 | responding to an angel, who is indivisible, is confined to ~a point. 28 1, 53 | taken as divisible or as ~indivisible. This is clearly evident 29 1, 53 | regard to places which are ~indivisible; because between every two 30 1, 74 | which denotes something ~indivisible.~Aquin.: SMT FP Q[74] A[ 31 1, 76 | thing consists in something indivisible, and every addition and ~ 32 1, 77 | intensified or ~relaxed, but is indivisible. But the accidental form 33 1, 42 | time there is something indivisible - namely, the ~instant; 34 1, 42 | time. But in ~eternity the indivisible "now" stands ever still, 35 1, 47 | beginning of time, since it is ~indivisible, there is no "before" and " 36 1, 47 | the beginning of ~time is indivisible. Therefore, the creation 37 1, 51 | without quantity substance is indivisible, as Aristotle says (Phys. 38 1, 53 | because a point is something indivisible, yet ~having its situation; 39 1, 53 | situation; whereas the angel is indivisible, and beyond the ~genus of 40 1, 53 | determining in his regard one indivisible place as to situation: any ~ 41 1, 53 | which is either divisible or indivisible, great or small suffices, ~ 42 1, 54 | demonstration deals with what is ~indivisible according to quantity, to 43 1, 54 | responds a place necessarily ~indivisible. And this cannot be said 44 1, 54 | responding to an angel, who is indivisible, is confined to ~a point. 45 1, 54 | taken as divisible or as ~indivisible. This is clearly evident 46 1, 54 | regard to places which are ~indivisible; because between every two 47 1, 73 | which denotes something ~indivisible.~Aquin.: SMT FP Q[74] A[ 48 1, 75 | thing consists in something indivisible, and every addition and ~ 49 1, 76 | intensified or ~relaxed, but is indivisible. But the accidental form 50 1, 78 | that ~"intelligence is of indivisible things in which there is 51 1, 84 | intellect understands the indivisible before the ~divisible?~~ 52 1, 84 | intellect understands the indivisible before the divisible?~Aquin.: 53 1, 84 | intellect understands the indivisible ~before the divisible. For 54 1, 84 | elements." But ~principles are indivisible, and elements are of divisible 55 1, 84 | divisible things. ~Therefore the indivisible is known to us before the 56 1, 84 | said Topic. vi, 4. But the indivisible is part of the definition 57 1, 84 | intellect understands the indivisible before the divisible.~Aquin.: 58 1, 84 | known by like." But the indivisible is more ~like to the intellect 59 1, 84 | intellect first knows the ~indivisible.~Aquin.: SMT FP Q[85] A[ 60 1, 84 | Anima iii, 6) that "the indivisible is ~expressed as a privation." 61 1, 84 | Therefore ~likewise is the indivisible.~Aquin.: SMT FP Q[85] A[ 62 1, 84 | discover in what order the ~indivisible is known. Now the indivisible 63 1, 84 | indivisible is known. Now the indivisible is threefold, as is said 64 1, 84 | First, the continuous is indivisible, since actually it is ~undivided, 65 1, 84 | potentially divisible: and this indivisible is known ~to us before its 66 1, 84 | above ~(A[3]). Secondly, the indivisible is so called in relation 67 1, 84 | man's reason is something indivisible. This way, also, the indivisible 68 1, 84 | indivisible. This way, also, the indivisible is ~understood before its 69 1, 84 | that both these kinds of ~indivisible are understood by the intellect 70 1, 84 | object. The third kind of indivisible is what is altogether ~indivisible, 71 1, 84 | indivisible is what is altogether ~indivisible, as a point and unity, which 72 1, 84 | or potentially. And this indivisible is known secondarily, ~through 73 1, 84 | notion of "one" is that is "indivisible," as stated in Metaph. x, 74 1, 84 | reason of this is that this indivisible has a certain ~opposition 75 1, 84 | participation of certain separate ~indivisible (forms), as the Platonists 76 1, 84 | would follow that a ~like indivisible is understood primarily; 77 1, 92 | because it is immortal and indivisible; whereas the image is in ~ 78 2, 52 | stationary, and as it were indivisible: for whatever attains to ~ 79 2, 52 | and constant in something indivisible. Wherefore ~in two ways 80 2, 52 | the form is essentially ~indivisible: wherefore if anything participate 81 2, 52 | thereof is constituted by an indivisible unity. The ~same is to be 82 2, 66 | reason as though it were ~an indivisible point, as the Stoics thought; 83 2, 66 | 6. Moreover, one same ~indivisible mark is reached more nearly 84 2, 66 | as stated, it is not an indivisible limit.~Aquin.: SMT FS Q[ 85 2, 1 | object of faith is one and indivisible, as stated above (A[1]), 86 2, 1 | that "an article is an indivisible truth concerning God, exacting ~[ 87 2, 182 | monk'], "on ~account of the indivisible and single-minded life which 88 2, 182 | in," i.e. contemplating, "indivisible things, unites them in a ~ 89 2, 186 | God, and on account of the indivisible and singular life which 90 3, 16 | order to show that by an indivisible union He ~united human nature 91 3, 19 | We confess two natural, indivisible, unconvertible, ~unconfused, 92 3, 32 | works of the Trinity are indivisible, just as the ~Essence of 93 3, 32 | Essence of the Trinity is indivisible." But the accomplishment 94 3, 46 | order that His entire and indivisible body might obey ~death, 95 3, 73 | one, not ~only from being indivisible, or continuous, but also 96 Suppl, 29| ways. First, as something indivisible, which is neither actually 97 Suppl, 44| married persons is always indivisible, ~although it is divisible 98 Suppl, 74| if by instant we mean ~an indivisible point of time, but it will 99 Suppl, 81| divisible. But an instant is indivisible. Therefore this ~movement


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