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thin 1
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things 10846
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11812 body
11305 r.o.
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10846 things
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St. Thomas Aquinas
Summa Theologica

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      Part, Question
1 1, 1 | above ~reason: "Seek not the things that are too high for thee" ( 2 1, 1 | God, besides Thee, what things Thou hast prepared for them 3 1, 1 | Reply OBJ 1: Although those things which are beyond man's knowledge 4 1, 1 | text ~continues, "For many things are shown to thee above 5 1, 1 | is no ~reason why those things which may be learned from 6 1, 1 | knowledge [scientiam] of holy things" (Wis. 10:10).~Aquin.: SMT 7 1, 1 | Sacred Scripture considers things precisely under the formality 8 1, 1 | doctrine, being one, extends to things which ~belong to different 9 1, 1 | more concerned with divine things than with human acts; though 10 1, 1 | treats chiefly of those things ~which by their sublimity 11 1, 1 | sciences ~consider only those things which are within reason' 12 1, 1 | obtained of the ~highest things is more desirable than the 13 1, 1 | knowledge obtained ~of lesser things, as is said in de Animalibus 14 1, 1 | the knowledge of ~divine things, as Augustine says (De Trin. 15 1, 1 | manner of judging divine things belongs to that wisdom ~ 16 1, 1 | spiritual man ~judgeth all things" (1 Cor. 2:15). And Dionysius 17 1, 1 | by experience of divine ~things." The second manner of judging 18 1, 1 | but concerning many other things, ~such as creatures and 19 1, 1 | the aspect of which all things are referred to that ~faculty 20 1, 1 | are colored. Hence colored things are the proper objects of ~ 21 1, 1 | But in sacred science, all things are treated of under the 22 1, 1 | than God - that is, either things and ~signs; or the works 23 1, 1 | and ~members. Of all these things, in truth, we treat in this 24 1, 1 | especially is sought: "But these things are written ~that you may 25 1, 1 | faith has no merit in those things of ~which human reason brings 26 1, 1 | but to make clear other things that are put forward in 27 1, 1 | likening ~them to corporeal things does not befit this science.~ 28 1, 1 | comparisons with material things. For God ~provides for everything 29 1, 1 | the likeness of ~material things. This is what Dionysius 30 1, 1 | figures taken from corporeal things, in order that thereby even ~ 31 1, 1 | themselves to grasp intellectual things may ~be able to understand 32 1, 1 | these ~matters. Hence those things that are taught metaphorically 33 1, 1 | it is clear that ~these things are not literal descriptions 34 1, 1 | Therefore similitudes drawn from things farthest away from ~God 35 1, 1 | also can do), but also by ~things themselves. So, whereas 36 1, 1 | whereas in every other science things are ~signified by words, 37 1, 1 | has the property, that the things ~signified by the words 38 1, 1 | signification whereby words signify things belongs to the ~first sense, 39 1, 1 | That signification whereby things ~signified by words have 40 1, 1 | Therefore, so far as the things of the Old Law signify the 41 1, 1 | the Old Law signify the things of ~the New Law, there is 42 1, 1 | allegorical sense; so far as the things done in ~Christ, or so far 43 1, 1 | Christ, or so far as the things which signify Christ, are 44 1, 1 | one act comprehends all things by His intellect, ~it is 45 1, 1 | one word signifies several things, but because ~the things 46 1, 1 | things, but because ~the things signified by the words can 47 1, 1 | themselves types of other ~things. Thus in Holy Writ no confusion 48 1, 1 | the literal, for by ~words things are signified properly and 49 1, 2 | He is the beginning of ~things and their last end, and 50 1, 2 | self-evident. Now those ~things are said to be self-evident 51 1, 2 | 1~OBJ 2: Further, those things are said to be self-evident 52 1, 2 | terms of which are common things that no ~one is ignorant 53 1, 2 | needs to be demonstrated by ~things that are more known to us, 54 1, 2 | Apostle says: "The invisible things of Him are ~clearly seen, 55 1, 2 | being understood by the things that are made" (Rm. 1:20). ~ 56 1, 2 | demonstrated ~through the things that are made; for the first 57 1, 2 | not exist. For all natural things can be reduced to one ~principle 58 1, 2 | nature; and all voluntary things can be reduced to one ~principle 59 1, 2 | that in the world some things are in ~motion. Now whatever 60 1, 2 | thus. We ~find in nature things that are possible to be 61 1, 2 | to infinity in necessary ~things which have their necessity 62 1, 2 | gradation to be found in things. Among ~beings there are 63 1, 2 | predicated of different things, according as ~they resemble 64 1, 2 | uttermost ~being; for those things that are greatest in truth 65 1, 2 | is the cause of ~all hot things. Therefore there must also 66 1, 2 | of the world. We see that things which lack intelligence, 67 1, 2 | exists by whom all natural things are directed to their end; 68 1, 2 | change or fail; for all things that ~are changeable and 69 1, 3 | whatever is simple in material things is imperfect and a part 70 1, 3 | into composition with other things?~Aquin.: SMT FP Q[3] A[1] 71 1, 3 | Further, only bodies or things corporeal can be a local 72 1, 3 | us spiritual and divine things under the comparison of 73 1, 3 | comparison of corporeal things. ~Hence, when it attributes 74 1, 3 | power of knowing hidden things; by height, the ~transcendence 75 1, 3 | breadth, His overspreading all things, inasmuch as all things 76 1, 3 | things, inasmuch as all things lie under ~His protection.~ 77 1, 3 | its like. But in created things the "suppositum" is not ~ 78 1, 3 | it must be noted that in things composed of matter and form, 79 1, 3 | On the ~other hand, in things not composed of matter and 80 1, 3 | We can speak of simple things only as though they were 81 1, 3 | were like ~the composite things from which we derive our 82 1, 3 | because with us only those things subsist which are composite; 83 1, 3 | be represented by divers things; ~consequently, composition 84 1, 3 | which is predicated of all ~things. Therefore it follows that 85 1, 3 | can mean either of two things. It may mean the act ~of 86 1, 3 | argument holds good in other things. Hence since ~in God actuality 87 1, 3 | called the measure of all things, ~in the sense that everything 88 1, 3 | is an ~accident in other things. But wisdom, virtue, and 89 1, 3 | is all good. But in the things which God has made, nothing ~ 90 1, 3 | composite has a cause, for ~things in themselves different 91 1, 3 | nevertheless certain things are predicable of the whole 92 1, 3 | strength, is not made ~up of things that are weak; nor is He 93 1, 3 | Who is light, composed of things ~that are dim."~Aquin.: 94 1, 3 | imitates Him, as caused things imitate ~the first cause. 95 1, 3 | OBJ 2: With us composite things are better than simple things, ~ 96 1, 3 | things are better than simple things, ~because the perfections 97 1, 3 | simple ~thing, but in many things. But the perfection of divine 98 1, 3 | the composition of other things?~Aquin.: SMT FP Q[3] A[8] 99 1, 3 | the composition of other things, ~for Dionysius says (Coel. 100 1, 3 | iv): "The being of all things is that ~which is above 101 1, 3 | Godhead." But the being of all things enters ~into the composition 102 1, 3 | the ~composition of other things.~Aquin.: SMT FP Q[3] A[8] 103 1, 3 | OBJ 3: Further, whatever things exist, in no way differing 104 1, 3 | enters into the composition things. Therefore also does ~God. 105 1, 3 | of the minor - whatever things differ, they differ by some ~ 106 1, 3 | the first cause rules all things without commingling with 107 1, 3 | formal principle of all things; and this was the ~theory 108 1, 3 | called the being of all things, as their ~efficient and 109 1, 3 | 1/1~Reply OBJ 3: Simple things do not differ by added differences - 110 1, 3 | Philosopher (Metaph. x), "things which are diverse are ~absolutely 111 1, 3 | absolutely distinct, but things which are different differ 112 1, 4 | the ~perfections of all things?~(3) Whether creatures can 113 1, 4 | is the first beginning of things. But the beginnings ~of 114 1, 4 | But the beginnings ~of things seem to be imperfect, as 115 1, 4 | stammer, we yet chant the high things of God." For that which 116 1, 4 | Nevertheless because created things ~are then called perfect, 117 1, 4 | the most perfect of all things, for it is ~compared to 118 1, 4 | for it is ~compared to all things as that by which they are 119 1, 4 | that which ~actuates all things, even their forms. Therefore 120 1, 4 | is not compared to ~other things as the receiver is to the 121 1, 4 | Whether the perfections of all things are in God?~Aquin.: SMT 122 1, 4 | that the perfections of all things are not in God. For ~God 123 1, 4 | whereas the perfections of ~things are many and diverse. Therefore 124 1, 4 | Therefore the perfections of all things are ~not in God.~Aquin.: 125 1, 4 | Now the perfections of things ~are opposed to each other, 126 1, 4 | the ~perfections of all things are not in God.~Aquin.: 127 1, 4 | existence prepossesses all things."~Aquin.: SMT FP Q[4] A[ 128 1, 4 | first effective cause of things, the perfections of ~all 129 1, 4 | the perfections of ~all things must pre-exist in God in 130 1, 4 | perfection of being; for things are perfect, precisely so 131 1, 4 | existence to subsisting things."~Aquin.: SMT FP Q[4] A[ 132 1, 4 | the substances of sensible things, and many and diverse ~qualities; " 133 1, 4 | a fortiori" should all things in a kind of natural unity ~ 134 1, 4 | pre-exist in the cause of all things; and thus things diverse 135 1, 4 | of all things; and thus things diverse and in ~themselves 136 1, 4 | merely exists, because living things also exist and ~intelligent 137 1, 4 | also exist and ~intelligent things both exist and live. Although 138 1, 4 | be no ~comparison between things in a different "genus." 139 1, 4 | Further, we speak of those things as like which agree in form. ~ 140 1, 4 | OBJ 4: Further, among like things there is mutual likeness; 141 1, 4 | communication in form. ~Some things are said to be like, which 142 1, 4 | their likeness; as two ~things equally white are said to 143 1, 4 | another way, we speak of things as alike which ~communicate 144 1, 4 | likeness. In a third way some things are said to be alike which ~ 145 1, 4 | of ~the same species; as things generated by the sun's heat 146 1, 4 | In this way all created things, ~so far as they are beings, 147 1, 4 | to Him. ~For, "the same things can be like and unlike to 148 1, 4 | essential ~being, whereas other things are beings by participation.~ 149 1, 4 | likeness may be found between ~things of the same order, but not 150 1, 5 | in nature the fact that things are ~good is one thing: 151 1, 5 | existence that makes all things actual, as is clear ~from 152 1, 5 | in ~nature the fact that things are good is one thing; that 153 1, 5 | to the arrangement of the things signified by the ~names. 154 1, 5 | v), "goodness extends to things both existing and non-existing; ~ 155 1, 5 | existence extends to existing things alone." Therefore goodness ~ 156 1, 5 | knowledge, ~and many other things besides. Thus it seems that 157 1, 5 | that "the first of ~created things is being."~Aquin.: SMT FP 158 1, 5 | existing and non-existing things, not so ~far as it can be 159 1, 5 | understand not simply those things ~which do not exist, but 160 1, 5 | in which not only actual things find ~their completion, 161 1, 5 | towards which tend even those things which are ~not actual, but 162 1, 5 | not extend save to those things which are actual.~Aquin.: 163 1, 5 | evil" (Is. 5:20). But some things are called evil. Therefore 164 1, 5 | goodness is that whereby all things subsist, and are. But ~to 165 1, 5 | end and the good of other things, for the sake of which ~ 166 1, 5 | goodness is that which all things desire, and since ~this 167 1, 5 | goodness being what all ~things desire); and therefore it 168 1, 5 | cognitive faculty; for beautiful things are those which ~please 169 1, 5 | for the senses ~delight in things duly proportioned, as in 170 1, 5 | Thou hast ordered all things in measure, and number, 171 1, 5 | and order - as common good things, are in ~everything God 172 1, 5 | where these three abound the things are ~very good; where they 173 1, 5 | where they are less, the things are less good; where they 174 1, 5 | form presupposes certain things, and from the form certain 175 1, 5 | and from the form certain things ~necessarily follow), in 176 1, 5 | through them that other things are both beings and good. 177 1, 5 | they ~have no need of other things whereby they are good: for 178 1, 5 | comparison with corporeal ~things, because the power of light 179 1, 5 | extends to all corporeal things; ~inasmuch as it is an active 180 1, 5 | division is not by opposite things; but by opposite ~aspects. 181 1, 5 | opposite ~aspects. Now those things are called pleasing which 182 1, 6 | essentially good?~(4) Whether all things are good by the divine goodness?~ 183 1, 6 | Further, the good is what all things desire. But all things do ~ 184 1, 6 | all things desire. But all things do ~not desire God, because 185 1, 6 | desire God, because all things do not know Him; and nothing 186 1, 6 | first effective cause of all things, it is manifest that ~the 187 1, 6 | called good "as by Whom all things subsist."~Aquin.: SMT FP 188 1, 6 | wherefore these three ~things are in God as in their cause.~ 189 1, 6 | Para. 1/1~Reply OBJ 2: All things, by desiring their own perfection, 190 1, 6 | as the perfections of all things are so many ~similitudes 191 1, 6 | A[3]). And so of those things which desire God, some know 192 1, 6 | Who is the end of ~all things: therefore there is no other 193 1, 6 | implies comparison. But things not in the same ~genus are 194 1, 6 | same genus as other good ~things, as appears above (Q[3], 195 1, 6 | in any genus or order of things. For good is attributed 196 1, 6 | the univocal, cause of all things, it must be in Him ~in a 197 1, 6 | good, but only ~that other things are deficient in comparison 198 1, 6 | 3 Para. 1/1~Reply OBJ 3: Things not of the same genus are 199 1, 6 | same genus with other good things; not that He is any other ~ 200 1, 6 | Further, if good is what all things desire, since being itself 201 1, 6 | De Hebdom.), that "all things but God are good by participation." 202 1, 6 | Himself the last end of all things. Hence it is manifest that 203 1, 6 | the essences of simple things are undivided both actually 204 1, 6 | Thes. Para. 1/1~Whether all things are good by the divine goodness?~ 205 1, 6 | OBJ 1: It seems that all things are good by the divine goodness. 206 1, 6 | Boethius says (De Hebdom.), all things are called ~good, accordingly 207 1, 6 | goodness; therefore all things are good by the divine goodness.~ 208 1, 6 | 1/1~On the contrary, All things are good, inasmuch as they 209 1, 6 | own being; therefore all things are not good by the divine 210 1, 6 | that, As regards relative things, we must admit extrinsic ~ 211 1, 6 | But as regards absolute things opinions ~differ. Plato 212 1, 6 | ideas (Q[84], A[4]) of all ~things, and that individuals were 213 1, 6 | absolute good, ~from whom all things are called good by way of 214 1, 6 | separate ~ideas of natural things as subsisting of themselves - 215 1, 6 | denominated good. And so of all things there is one ~goodness, 216 1, 7 | and God's existence in things: for God is everywhere, 217 1, 7 | is everywhere, and in all things, inasmuch as He is boundless 218 1, 7 | for they ~considered that things flow forth infinitely from 219 1, 7 | was the first principle of things.~Aquin.: SMT FP Q[7] A[1] 220 1, 7 | the most formal ~of all things, as appears from what is 221 1, 7 | an infinitude of singular things. ~Therefore every created 222 1, 7 | Para. 1/1~I answer that, Things other than God can be relatively 223 1, 7 | it is manifest that those things, the forms of which are 224 1, 7 | itself in ~a way to infinite things, is because the intellect 225 1, 7 | since "there is no lie ~in things abstract," as the Philosopher 226 1, 7 | Para. 1/1~OBJ 3: Further, things not opposed to each other 227 1, 7 | supposing a multitude of things to exist, there can still 228 1, 7 | actual infinite number of things is possible.~Aquin.: SMT 229 1, 7 | Thou hast ordered all things in ~measure, and number, 230 1, 7 | and supposing ~that such things were infinitely multiplied, 231 1, 7 | the greater ~number of things result. Hence, as the infinite 232 1, 7 | the supposition of some things does not preclude ~the supposition 233 1, 8 | THE EXISTENCE OF GOD IN THINGS (FOUR ARTICLES)~Since it 234 1, 8 | everywhere, and ~in all things, we now consider whether 235 1, 8 | 1) Whether God is in all things?~(2) Whether God is everywhere?~( 236 1, 8 | 1~Whether God is in all things?~Aquin.: SMT FP Q[8] A[1] 237 1, 8 | seems that God is not in all things. For what is above all ~ 238 1, 8 | For what is above all ~things is not in all things. But 239 1, 8 | all ~things is not in all things. But God is above all, according 240 1, 8 | Therefore God is ~not in all things.~Aquin.: SMT FP Q[8] A[1] 241 1, 8 | God is not ~contained by things, but rather does He contain 242 1, 8 | Therefore God is ~not in things but things are rather in 243 1, 8 | God is ~not in things but things are rather in Him. Hence 244 1, 8 | Quaest. qu. 20), that "in Him things are, rather than He is in 245 1, 8 | His action ~can extend to things which are far removed from 246 1, 8 | that He should be in all things.~Aquin.: SMT FP Q[8] A[1] 247 1, 8 | Therefore God is not in all things.~Aquin.: SMT FP Q[8] A[1] 248 1, 8 | But God operates in ~all things, according to Is. 26:12, " 249 1, 8 | Therefore God is in all things.~Aquin.: SMT FP Q[8] A[1] 250 1, 8 | answer that, God is in all things; not, indeed, as part of 251 1, 8 | God causes this ~effect in things not only when they first 252 1, 8 | fundamentally inherent in all ~things since it is formal in respect 253 1, 8 | must be that God is in all things, ~and innermostly.~Aquin.: 254 1, 8 | OBJ 1: God is above all things by the excellence of His 255 1, 8 | nevertheless, He is in all things as the cause of the being 256 1, 8 | cause of the being of all ~things; as was shown above in this 257 1, 8 | OBJ 2: Although corporeal things are said to be in another 258 1, 8 | nevertheless, spiritual things contain those ~things in 259 1, 8 | spiritual things contain those ~things in which they are; as the 260 1, 8 | body. Hence also God ~is in things containing them; nevertheless, 261 1, 8 | similitude to ~corporeal things, it is said that all things 262 1, 8 | things, it is said that all things are in God; inasmuch as ~ 263 1, 8 | acts immediately in all things. Hence nothing is distant 264 1, 8 | without God in itself. But things are said to be ~distant 265 1, 8 | they are beings." But in things not deformed in ~their nature, 266 1, 8 | at all; for "incorporeal things," ~as Boethius says (De 267 1, 8 | in the genus of permanent things be in every place. Now ~ 268 1, 8 | either by way of other things - i.e. as one thing is ~ 269 1, 8 | proper to place; and thus things placed are in ~a place. 270 1, 8 | First, as He is in all things giving them ~being, power 271 1, 8 | and locative power. Again, things placed are in place, inasmuch ~ 272 1, 8 | that He gives being to the ~things that fill every place, He 273 1, 8 | Reply OBJ 1: Incorporeal things are in place not by contact 274 1, 8 | as a point in permanent things, and as a moment in ~succession; 275 1, 8 | indivisible in permanent things, ~forasmuch as it has a 276 1, 8 | so ~is God whole in all things and in each one.~Aquin.: 277 1, 8 | of God's existence in all things is not ~properly described 278 1, 8 | God is not essentially in ~things; for He does not belong 279 1, 8 | to be said that God is in things by essence, presence and ~ 280 1, 8 | meaning of God being in things by His essence, that ~He 281 1, 8 | presence of God in all ~things by essence and presence 282 1, 8 | say that God is present in things by His essence, presence ~ 283 1, 8 | is the principle of all things, so ~He is the same likewise 284 1, 8 | not said ~that He is in things by knowledge and will. Therefore 285 1, 8 | mode of God's ~existence in things.~Aquin.: SMT FP Q[8] A[3] 286 1, 8 | a common mode is in all things by His presence, power and ~ 287 1, 8 | cause; and thus He is in all things ~created by Him; in another 288 1, 8 | in another way he is in things as the object of operation ~ 289 1, 8 | 5~But how He is in other things created by Him, may be considered 290 1, 8 | by its presence in other things which are subject to its ~ 291 1, 8 | subject to its ~inspection; as things in a house are said to be 292 1, 8 | spiritual and incorporeal things were subject to the divine 293 1, 8 | that visible and corporeal things were subject to the power 294 1, 8 | say that ~God is in all things by His power.~Aquin.: SMT 295 1, 8 | though they believed that all things were subject to the ~divine 296 1, 8 | He doth not consider our things ~[*Vulg.: 'He doth not consider . . . 297 1, 8 | to say that God is in all things by His ~presence.~Aquin.: 298 1, 8 | said that, although all things are subject to God's ~providence, 299 1, 8 | s ~providence, still all things are not immediately created 300 1, 8 | to say that He is in all things by His ~essence.~Aquin.: 301 1, 8 | Therefore, God is in all things by His power, inasmuch as 302 1, 8 | His power, inasmuch as all things are ~subject to His power; 303 1, 8 | is by His presence in all things, as all things ~are bare 304 1, 8 | presence in all things, as all things ~are bare and open to His 305 1, 8 | to His eyes; He is in all things by His essence, ~inasmuch 306 1, 8 | God is said to be in all things by essence, not indeed by ~ 307 1, 8 | indeed by ~the essence of the things themselves, as if He were 308 1, 8 | substance is present to all things as the ~cause of their being.~ 309 1, 8 | Hence by ~knowledge and will things are more truly in God than 310 1, 8 | truly in God than God in things. But ~power is the principle 311 1, 8 | mode of God's existence in things. There ~is, however, another 312 1, 8 | 2: Further, number is in things numbered. But the whole 313 1, 8 | Ghost a creature, Who in all things, and everywhere, and always ~ 314 1, 8 | part of it in ~each of the things numbered; hence it does 315 1, 9 | is more mobile than all ~things active [Vulg.'mobilior']" ( 316 1, 9 | even to the outermost of things; for nothing can ~exist 317 1, 9 | degrees ~from the highest things, which participate more 318 1, 9 | likeness, to ~the lowest things which participate of it 319 1, 9 | of the divine wisdom to ~things; as when we say that the 320 1, 9 | 1/1~Reply OBJ 3: These things are said of God in Scripture 321 1, 9 | immutable; and whatever things He has made, being from 322 1, 9 | depends on His will that things should be preserved; for 323 1, 9 | His action from them, all things would be reduced ~to nothing, 324 1, 9 | being as in the case of things corruptible; or as ~regards 325 1, 10 | the knowledge of simple things by way of ~compound things, 326 1, 10 | things by way of ~compound things, so must we reach to the 327 1, 10 | Para. 2/3~Further, those things are said to be measured 328 1, 10 | 1/1~Reply OBJ 1: Simple things are usually defined by way 329 1, 10 | first ~apprehends compound things, cannot attain to the knowledge 330 1, 10 | the knowledge of simple ~things except by removing the opposite.~ 331 1, 10 | Para. 1/1~Reply OBJ 5: Two things are to be considered in 332 1, 10 | there are many ~necessary things; as, for instance, all principles 333 1, 10 | Eccles. 1:4). Again, some things are called eternal ~in Scripture 334 1, 10 | being. But the being of things corruptible is measured ~ 335 1, 10 | considered on the ~part of the things measured, and not as regards 336 1, 10 | when ~we consider those things of which the respective 337 1, 10 | Therefore the being of things ~corruptible, because it 338 1, 10 | for time measures not only things actually changed, but also ~ 339 1, 10 | actually changed, but also ~things changeable; hence it not 340 1, 10 | follows that in aeviternal things there is no difference between 341 1, 10 | impossible for aeviternal ~things not to have been, it follows 342 1, 10 | the duration of aeviternal things is infinite as ~to subsequent 343 1, 10 | because even if aeviternal things had always been, and would ~ 344 1, 10 | they be referred to the things measured, even then an incongruity 345 1, 10 | from eternity. ~Now some things recede from permanence of 346 1, 10 | consists in change; and these things are measured ~by time, as 347 1, 10 | and also the being of all things ~corruptible. But others 348 1, 10 | measures. But some ~aeviternal things belong to the corporeal 349 1, 10 | But not all aeviternal ~things have one duration, for some 350 1, 10 | Para. 1/1~OBJ 4: Further, things not dependent on each other 351 1, 10 | one time for all ~temporal things; since the first movement, 352 1, 10 | movement. But aeviternal things do not depend on ~each other, 353 1, 10 | can rise from corporeal things to the knowledge of spiritual 354 1, 10 | the knowledge of spiritual things.~Aquin.: SMT FP Q[10] A[ 355 1, 10 | only one time for temporal things, forasmuch ~as one number 356 1, 10 | one number exists for all things numbered; as time is a number, ~ 357 1, 10 | different for ~different things. Hence, others assert that 358 1, 10 | light of the diversity of things receiving duration from 359 1, 10 | sufficient; forasmuch as things which are one in principle, ~ 360 1, 10 | one ~separate measure many things can be measured.~Aquin.: 361 1, 10 | there are many aeviternal things of first ~degree. But according 362 1, 10 | existence of ~all aeviternal things should be measured by the 363 1, 10 | heavenly bodies and spiritual things differ in ~the genus of 364 1, 10 | Reply OBJ 3: All temporal things did not begin together; 365 1, 10 | and thus all aeviternal things have one aeviternity by 366 1, 10 | Para. 1/1~Reply OBJ 4: For things to be measured by one, it 367 1, 11 | were the substances of ~all things. Avicenna, however, on the 368 1, 11 | Para. 1/1~On the contrary, Things which are opposed in idea, 369 1, 11 | For ~we apprehend simple things by compound things; and 370 1, 11 | simple things by compound things; and hence we define a point 371 1, 11 | not understand ~divided things to convey the idea of multitude 372 1, 11 | unity of the world. For all things that ~exist are seen to 373 1, 11 | some serve others. But ~things that are diverse do not 374 1, 11 | God, but only of material things. For "one" the principle 375 1, 11 | not more "one" than other things which are called "one."~ 376 1, 11 | De Consid. v): "Among all things called ~one, the unity of 377 1, 11 | for the substance of ~some things is compound and of others 378 1, 12 | essence of God, knows all ~things in it?~(9) Whether what 379 1, 12 | intellect knows only existing things. For ~what falls first under 380 1, 12 | as to the first cause of things, the natural desire would 381 1, 12 | 1/3~I answer that, Two things are required both for sensible 382 1, 12 | the seer. Now in corporeal things it is clear that the ~thing 383 1, 12 | of the inferior order of things, ~the superior can in no 384 1, 12 | they can see only corporeal things) but to see even incorporeal 385 1, 12 | to see even incorporeal things." ~Now whoever can see incorporeal 386 1, 12 | whoever can see incorporeal things, can be raised up to see 387 1, 12 | angelic life, as ~visible things are seen by corporeal vision."~ 388 1, 12 | can go beyond corporeal things. ~For God is incorporeal, 389 1, 12 | governing all corporeal things, not as we now see the invisible 390 1, 12 | we now see the invisible things of ~God as understood by 391 1, 12 | and through, corporeal things, happens from two causes - 392 1, 12 | divine Scripture divine ~things are metaphorically described 393 1, 12 | described by means of sensible things.~Aquin.: SMT FP Q[12] A[ 394 1, 12 | understand other intelligible things by ~his own natural power, 395 1, 12 | Now the ~mode of being of things is manifold. For some things 396 1, 12 | things is manifold. For some things have being only in ~this 397 1, 12 | organ, which naturally knows things existing in individual ~ 398 1, 12 | concretely. Now although it knows things which have a form residing 399 1, 12 | itself lucid in ~sensible things does not require any other 400 1, 12 | applies to intelligible things. Now God is ~intelligible 401 1, 12 | possessed, forasmuch as things either appear sometimes 402 1, 12 | in them, or because ~such things are not the ultimate end 403 1, 12 | blessed possess these three things in God; because they ~see 404 1, 12 | the essence of God see all things in ~God. For Gregory says ( 405 1, 12 | who see Him ~Who sees all things?" But God sees all things. 406 1, 12 | things?" But God sees all things. Therefore those who see 407 1, 12 | those who see God see all things.~Aquin.: SMT FP Q[12] A[ 408 1, 12 | But all actual or possible things shine forth in God as in 409 1, 12 | mirror; for He knows all things in Himself. Therefore whoever 410 1, 12 | sees God, ~sees all actual things in Him, and also all possible 411 1, 12 | Him, and also all possible things.~Aquin.: SMT FP Q[12] A[ 412 1, 12 | naturally desires to know all ~things. Therefore if in seeing 413 1, 12 | God it does not know all things, its ~natural desire will 414 1, 12 | who sees God knows all ~things.~Aquin.: SMT FP Q[12] A[ 415 1, 12 | and yet do not know ~all things. For as Dionysius says ( 416 1, 12 | ignorant of future contingent things, and of secret thoughts; 417 1, 12 | God, does not know all things.~Aquin.: SMT FP Q[12] A[ 418 1, 12 | For it is manifest that things ~are seen in God as they 419 1, 12 | are in Him. But all other things are in God as ~effects are 420 1, 12 | their cause. Therefore all things are seen in ~God as an effect 421 1, 12 | intellect, for he needs things to be explained ~to him 422 1, 12 | contains and shows forth all ~things; but it does not follow 423 1, 12 | whoever sees God knows all things, ~for he does not perfectly 424 1, 12 | see God than to see all things else, ~still it is a greater 425 1, 12 | thing to see Him so that all things are known in ~Him, than 426 1, 12 | such a way that not all things, but the fewer or ~the more, 427 1, 12 | this article that ~the more things are known in God according 428 1, 12 | species and the genera of things and their types, and these 429 1, 12 | natural desire go out to these things; ~neither, again, does it 430 1, 12 | does it desire to know things that exist not as yet, but ~ 431 1, 12 | remembered ~many of the things he had seen in the rapture; 432 1, 12 | of one ~likeness. But all things are seen in God as in an 433 1, 12 | essence, neither are the things seen in Him seen by any 434 1, 12 | place in two ways. For as things which are ~like one and 435 1, 12 | his image. Hence to know things thus by their ~likeness 436 1, 12 | to the knowledge whereby things are ~known by those who 437 1, 12 | which the similitudes of all things pre-exist.~Aquin.: SMT FP 438 1, 12 | this kind of vision whereby things are seen by ~this likeness 439 1, 12 | the same as that whereby things are ~seen in God.~Aquin.: 440 1, 12 | It may happen that many things are known, but only one 441 1, 12 | ourselves cannot know many things all ~at once, forasmuch 442 1, 12 | forasmuch as understand many things by means of many ideas. 443 1, 12 | simultaneously. Hence, when many things can be understood by one ~ 444 1, 12 | it was shown ~above that things seen in God, are not seen 445 1, 12 | understand by one ~idea; but many things understood by one idea are 446 1, 12 | knowledge, whereby they know ~things by diverse ideas given them, 447 1, 12 | the angels do not know all things ~simultaneously, and thus 448 1, 12 | wherein we know all other things, and whereby we ~judge of 449 1, 12 | whereby we ~judge of other things, is known in itself to us. 450 1, 12 | But even now we know all ~things in God; for Augustine says ( 451 1, 12 | that, "We judge of all things according to the divine ~ 452 1, 12 | judge of ~these corporeal things according to the incorporeal 453 1, 12 | lit. xii, 24, 25), those ~things that are in the soul by 454 1, 12 | vision is of intelligible things, not by ~similitudes, but 455 1, 12 | the nature of material ~things. For it was shown above ( 456 1, 12 | abstracted ~from corporeal things, the more it is capable 457 1, 12 | receiving abstract ~intelligible things. Hence in dreams and alienations 458 1, 12 | works miracles in corporeal things, so also He does ~supernatural 459 1, 12 | Para. 1/1~Reply OBJ 3: All things are said to be seen in God 460 1, 12 | to be seen in God and all things are ~judged in Him, because 461 1, 12 | we know and ~judge all things; for the light of natural 462 1, 12 | see and ~judge of sensible things in the sun, i.e., by the 463 1, 12 | Intellectual vision is of the things which are in the soul ~by 464 1, 12 | essence, as intelligible things are in the intellect. And 465 1, 12 | it can be led by sensible things. But ~our mind cannot be 466 1, 12 | the knowledge of sensible things the whole power ~of God 467 1, 12 | the first cause of all ~things, exceeding all things caused 468 1, 12 | all ~things, exceeding all things caused by Him.~Aquin.: SMT 469 1, 12 | the knowledge of divine things by natural ~reason only 470 1, 12 | Hom. xxvi in Ev.) ~that "things not seen are the objects 471 1, 12 | natural reason contains two things: images derived from the 472 1, 12 | so as to express divine things better ~than those do which 473 1, 12 | while sometimes sensible things, or even voices, are ~divinely 474 1, 12 | we attribute to Him some ~things known by divine revelation, 475 1, 13 | the consideration of those things which belong to the divine ~ 476 1, 13 | ideas the similitude of things, it is evident ~that words 477 1, 13 | relate to the meaning of things signified through the medium ~ 478 1, 13 | as applicable to compound things; whereas names ~given to 479 1, 13 | subsists. ~Hence, as some things are said of God in a concrete 480 1, 13 | only by way of ~compound things, so we can understand and 481 1, 13 | only by ~way of temporal things, because our intellect has 482 1, 13 | to ~compound and temporal things. But demonstrative pronouns 483 1, 13 | the cause of goodness in things; ~and the same rule applies 484 1, 13 | He is the cause of good things; therefore if ~the words " 485 1, 13 | God is the cause of ~good things," it might in like manner 486 1, 13 | He causes ~goodness in things because He is good; according 487 1, 13 | the ~principle itself of things, in so far as life pre-exists 488 1, 13 | ideas as regards the diverse things denied of ~God, or as regards 489 1, 13 | different ~aspects of one things, do not signify primarily 490 1, 13 | in a manifold manner, as things represent ~Him.~Aquin.: 491 1, 13 | OBJ 1: It seems that the things attributed to God and creatures 492 1, 13 | similitude among equivocal things. Therefore ~as creatures 493 1, 13 | is predicated of various things under the same ~name but 494 1, 13 | the same applies to other things. Therefore whatever is ~ 495 1, 13 | as in the case of those things which are ~not in the same 496 1, 13 | various forms in ~all inferior things. In the same way, as said 497 1, 13 | existence, and from all similar things; whereas when we ~apply 498 1, 13 | philosophers, who proved many ~things about God, and also against 499 1, 13 | Apostle says: "The invisible ~things of God are clearly seen 500 1, 13 | being understood by the things that are ~made" (Rm. 1:20).


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