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Alphabetical    [«  »]
fasts 28
fat 21
fatal 1
fate 82
fateri 1
father 2462
father-in-law 1
Frequency    [«  »]
82 consisting
82 disposes
82 excluded
82 fate
82 fruition
82 inwardly
82 kindred
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

fate

   Part, Question
1 1, 22 | says (De Consol. iv, 6): "Fate from the ~immutable source 2 1, 23 | ordination, which they called fate, could be frustrated ~by 3 1, 114| corporeal creature; and fate, ~which is ascribed to certain 4 1, 115| 116] Out. Para. 1/1 - ON FATE (FOUR ARTICLES)~We come 5 1, 115| to the consideration of fate. Under this head there are 6 1, 115| Is there such a thing as fate?~(2) Where is it?~(3) Is 7 1, 115| Are all things subject to fate?~Aquin.: SMT FP Q[116] A[ 8 1, 115| there be such a thing as fate?~Aquin.: SMT FP Q[116] A[ 9 1, 115| OBJ 1: It would seem that fate is nothing. For Gregory 10 1, 115| faithful to think that fate is anything real."~Aquin.: 11 1, 115| Further, what happens by fate is not unforeseen, for as 12 1, 115| says (De Civ. Dei v, 4), "fate is understood to be derived 13 1, 115| were said to happen by ~fate, which are "fore-spoken" 14 1, 115| therefore things happen ~by fate, there will be neither luck 15 1, 115| De ~Consol. iv) defines fate thus: "Fate is a disposition 16 1, 115| iv) defines fate thus: "Fate is a disposition inherent 17 1, 115| denied the existence ~of fate and Providence, as Augustine 18 1, 115| bodies. According to these fate is nothing else than "a 19 1, 115| indirectly. Now the cause of fate, since it has the ordering 20 1, 115| of things ~that happen by fate, must of necessity be directly 21 1, 115| can admit the existence of fate: although the holy doctors 22 1, 115| ascribes human affairs to fate, meaning thereby the ~will 23 1, 115| denies the existence of fate: wherefore the first ~objection' 24 1, 115| Thes. Para. 1/1~Whether fate is in created things?~Aquin.: 25 1, 115| OBJ 1: It would seem that fate is not in created things. 26 1, 115| will or power is called fate." ~But the Divine will or 27 1, 115| but in God. Therefore ~fate is not in creatures but 28 1, 115| Para. 1/1 ~OBJ 2: Further, fate is compared to things that 29 1, 115| to things that happen by fate, as their ~cause; as the 30 1, 115| above (A[1]). Therefore fate is in God, and not in creatures.~ 31 1, 115| 1/1~OBJ 3: Further, if fate is in creatures, it is either 32 1, 115| creatures. Since, therefore, fate seems to be one thing only, ~ 33 1, 115| thing only, ~it seems that fate is not in creatures, but 34 1, 115| Boethius says (De Consol. iv): "Fate is a disposition ~inherent 35 1, 115| thus ~it has the nature of fate. This is what Boethius says ( 36 1, 115| says (De Consol. iv): ~"Fate is worked out when Divine 37 1, 115| or by all, the ~chain of fate is forged." Of each of these 38 1, 115| therefore ~manifest that fate is in the created causes 39 1, 115| has not the nature of fate, ~except as dependent on 40 1, 115| power or will can be ~called fate, as being the cause of fate. 41 1, 115| fate, as being the cause of fate. But essentially fate is 42 1, 115| of fate. But essentially fate is the very ~disposition 43 1, 115| 2 Para. 1/1~Reply OBJ 2: Fate has the nature of a cause, 44 1, 115| ordering of which is called fate.~Aquin.: SMT FP Q[116] A[ 45 1, 115| 3 Para. 1/1~Reply OBJ 3: Fate is called a disposition, 46 1, 115| principle, it is one; and thus fate is one. But if it be ~considered 47 1, 115| the mediate causes, this ~fate is multiple. In this sense 48 1, 115| sense the poet wrote: "Thy fate draws thee."~Aquin.: SMT 49 1, 115| Thes. Para. 1/1~Whether fate is unchangeable?~Aquin.: 50 1, 115| 1/1~OBJ 1: It seems that fate is not unchangeable. For 51 1, 115| is ~the fickle chain of fate to the unwavering simplicity 52 1, 115| is in us is moved." But fate is a "disposition inherent 53 1, 115| De Consol. iv). Therefore fate is ~changeable.~Aquin.: 54 1, 115| 1/1~OBJ 3: Further, if fate is unchangeable, what is 55 1, 115| unchangeable, what is subject to fate happens ~unchangeably and 56 1, 115| But things ascribed to fate seem ~principally to be 57 1, 115| says (De Consol. iv) that fate is an ~unchangeable disposition.~ 58 1, 115| second causes which we call fate, can ~be considered in two 59 1, 115| the other hand, held that fate is changeable, even as ~ 60 1, 115| the Egyptians said that fate ~could be changed by certain 61 1, 115| must therefore say that fate, considered in regard to 62 1, 115| having said that the chain of fate is fickle, shortly afterwards ~ 63 1, 115| all things are subject to fate?~Aquin.: SMT FP Q[116] A[ 64 1, 115| all things are subject to fate. For Boethius says ~(De 65 1, 115| Consol. iv): "The chain of fate moves the heaven and the 66 1, 115| reciprocal ~transformation. By fate all things that are born 67 1, 115| excluded from the domain of fate.~Aquin.: SMT FP Q[116] A[ 68 1, 115| De Civ. Dei v, 1) that fate is something ~real, as referred 69 1, 115| all things are subject to fate.~Aquin.: SMT FP Q[116] A[ 70 1, 115| says (De Consol. iv) that fate "is a ~disposition inherent 71 1, 115| Q[9], ~A[2]). Therefore fate is in all things.~Aquin.: 72 1, 115| are above the ordering of fate."~Aquin.: SMT FP Q[116] 73 1, 115| As stated above (A[2]), fate is the ordering of second ~ 74 1, 115| causes, is subject also to fate. But whatever is done immediately ~ 75 1, 115| neither is it subject ~to fate; such are creation, the 76 1, 115| the changeable order of fate." Hence it is clear that " 77 1, 115| involved in the chain of ~fate"; since so much the more 78 1, 115| contained in the order ~of fate. But it is not the same 79 1, 115| 2 Para. 1/1~Reply OBJ 2: Fate is to be referred to the 80 1, 115| power, is subject also to fate, as already ~stated.~Aquin.: 81 1, 115| therefore, are not subject to fate, as stated above.~ 82 3, 36 | connected the stars with man's fate at the ~time of his birth


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