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Alphabetical    [«  »]
behooves 56
behooveth 6
behoved 4
being 5681
beings 204
bel 1
belial 5
Frequency    [«  »]
5940 no
5813 has
5793 said
5681 being
5672 power
5609 soul
5570 hence
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

being

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-5000 | 5001-5500 | 5501-5681

     Part, Question
1 1, 1 | can be concerned only with being, for nothing ~can be known, 2 1, 1 | one precise formality of being ~colored; and color is the 3 1, 1 | precisely under the formality of being ~divinely revealed, whatever 4 1, 1 | faculties or habits from being ~differentiated by something 5 1, 1 | answer that, Sacred doctrine, being one, extends to things which ~ 6 1, 2 | is ignorant of, such as being and non-being, whole and 7 1, 2 | of Him are ~clearly seen, being understood by the things 8 1, 2 | in itself ~is capable of being scientifically known and 9 1, 2 | postulate ~the existence of some being having of itself its own 10 1, 2 | something which is uttermost ~being; for those things that are 11 1, 2 | in truth are greatest in being, ~as it is written in Metaph. 12 1, 2 | beings the cause of their being, goodness, and every other 13 1, 2 | it be directed by ~some being endowed with knowledge and 14 1, 2 | Therefore some intelligent being exists by whom all natural 15 1, 2 | directed to their end; and this being we call ~God.~Aquin.: SMT 16 1, 3 | according to the text: "Who being the brightness of His ~glory 17 1, 3 | Secondly, because the first ~being must of necessity be in 18 1, 3 | into actuality only by some being in ~actuality. Now it has 19 1, 3 | proved that God is the First Being. It ~is therefore impossible 20 1, 3 | matter - the very forms being individualized of themselves - 21 1, 3 | it be so, then the divine being has nothing added to it. 22 1, 3 | nothing added to it. Now being to ~which no addition is 23 1, 3 | addition is made is universal being which is predicated of all ~ 24 1, 3 | Therefore it follows that God is being in general which can be ~ 25 1, 3 | is not existence, is a being by participation. But God 26 1, 3 | essential, but participated being. He will not therefore ~ 27 1, 3 | therefore ~be the first being - which is absurd. Therefore 28 1, 3 | reason. And so the ~divine being has nothing added to it 29 1, 3 | sense; whereas ~universal being has nothing added to it 30 1, 3 | genus. For a substance is a ~being that subsists of itself. 31 1, 3 | contained under a genus; or as being reducible ~to it, as principles 32 1, 3 | sensitive nature. Rational being, on the other hand, is derived 33 1, 3 | He would be the genus "being", ~because, since genus 34 1, 3 | shown (Metaph. iii) that ~being cannot be a genus, for every 35 1, 3 | can exist distinct from being; for ~non-being cannot be 36 1, 3 | is the principle of all being. Therefore He is not contained 37 1, 3 | sense that everything has being only according as it resembles 38 1, 3 | cannot apply to absolute being: thus a heated substance 39 1, 3 | God is absolute ~primal being, there can be in Him nothing 40 1, 3 | first in respect to all being, outside of every ~genus.~ 41 1, 3 | Him. Thus from the first being are all beings; and from ~ 42 1, 3 | them; but God is the first being, as shown ~above (Q[2], 43 1, 3 | form, or rather ~absolute being, He can be in no way composite. 44 1, 3 | says (Coel. Hier. iv): "The being of all things is that ~which 45 1, 3 | is that ~which is above being - the Godhead." But the 46 1, 3 | the Godhead." But the being of all things enters ~into 47 1, 3 | God is absolutely primal being (Q[2], A[3]).~Aquin.: SMT 48 1, 3 | The Godhead is called the being of all things, as their ~ 49 1, 3 | exemplar cause, but not as being their essence.~Aquin.: SMT 50 1, 3 | but ~are by their very being, diverse. Hence it does 51 1, 4 | actual; since a potential being can only be reduced into 52 1, 4 | reduced into act by some ~being already actual.~Aquin.: 53 1, 4 | the whole perfection of being. For it is clear that if 54 1, 4 | therefore God is subsisting being itself, nothing of the perfection ~ 55 1, 4 | nothing of the perfection ~of being can be wanting to Him. Now 56 1, 4 | included ~in the perfection of being; for things are perfect, 57 1, 4 | precisely so far as ~they have being after some fashion. It follows 58 1, 4 | single mode, but embraces all being within Himself, absolutely, ~ 59 1, 4 | nothing of the ~perfection of being can be wanting to Him who 60 1, 4 | to Him who is subsisting being itself.~Aquin.: SMT FP Q[ 61 1, 4 | universal ~principle of all being.~Aquin.: SMT FP Q[4] A[3] 62 1, 4 | inasmuch as God is essential ~being, whereas other things are 63 1, 5 | 1) Whether goodness and being are the same really?~(2) 64 1, 5 | thought?~(3) Granted that being is prior, whether every 65 1, 5 | is prior, whether every being is good?~(4) To what cause 66 1, 5 | goodness differs really from being?~Aquin.: SMT FP Q[5] A[1] 67 1, 5 | goodness differs really from being. For Boethius ~says (De 68 1, 5 | Therefore goodness and ~being really differ.~Aquin.: SMT 69 1, 5 | good ~which has the form of being", according to the commentary 70 1, 5 | goodness differs really from being. ~Aquin.: SMT FP Q[5] A[ 71 1, 5 | can be more or less. But being cannot be more ~or less. 72 1, 5 | goodness differs really from being.~Aquin.: SMT FP Q[5] A[1] 73 1, 5 | answer that, Goodness and being are really the same, and 74 1, 5 | clear that ~goodness and being are the same really. But 75 1, 5 | of desirableness, which being does not present.~Aquin.: 76 1, 5 | 1: Although goodness and being are the same really, ~nevertheless 77 1, 5 | absolutely in the same way. Since being properly signifies that ~ 78 1, 5 | consequence, said simply to have being, accordingly as it ~is primarily 79 1, 5 | each thing's substantial being. Hence by its ~substantial 80 1, 5 | Hence by its ~substantial being, everything is said to have 81 1, 5 | everything is said to have being simply; but by any ~further 82 1, 5 | actuality it is said to have being relatively. Thus to be white ~ 83 1, 5 | white ~implies relative being, for to be white does not 84 1, 5 | out of ~simply potential being; because only a thing that 85 1, 5 | thing that actually has being can ~receive this mode of 86 1, 5 | can ~receive this mode of being. But goodness signifies 87 1, 5 | primal (i.e. substantial) being a thing is said to be simply, 88 1, 5 | i.e. in so far as it has being) but viewed in its ~complete 89 1, 5 | goodness simply, and having ~being simply. Because, regarded 90 1, 5 | actuality, it in some sort has being.~Aquin.: SMT FP Q[5] A[1] 91 1, 5 | goodness is prior in idea to being?~Aquin.: SMT FP Q[5] A[2] 92 1, 5 | goodness is prior in idea to being. For names are ~arranged 93 1, 5 | goodness rather than to His being. ~Therefore in idea goodness 94 1, 5 | idea goodness is prior to being.~Aquin.: SMT FP Q[5] A[2] 95 1, 5 | goodness is more extensive than being, because, as Dionysius notes ( 96 1, 5 | goodness ~is in idea prior to being.~Aquin.: SMT FP Q[5] A[2] 97 1, 5 | to be more universal than being, since goodness has the ~ 98 1, 5 | idea goodness is prior to being.~Aquin.: SMT FP Q[5] A[2] 99 1, 5 | goodness is prior in idea to being.~Aquin.: SMT FP Q[5] A[2] 100 1, 5 | first of ~created things is being."~Aquin.: SMT FP Q[5] A[ 101 1, 5 | 1~I answer that, In idea being is prior to goodness. For 102 1, 5 | conceived by the intellect is being; because everything is knowable ~ 103 1, 5 | is in actuality. Hence, being is the proper object of ~ 104 1, 5 | audible. Therefore in idea being is prior to goodness.~Aquin.: 105 1, 5 | as a cause, is prior to being, as is ~the end to the form. 106 1, 5 | causality, goodness precedes being. Again, according to the 107 1, 5 | extensively participated than ~being; for primary matter participates 108 1, 5 | does not participate in being, since it is ~presumed to 109 1, 5 | but merely potential. Now being implies the habitude of 110 1, 5 | deprives a thing of some being. ~Therefore being is desirable 111 1, 5 | of some being. ~Therefore being is desirable of itself; 112 1, 5 | as one seeks some mode of being of which one cannot bear 113 1, 5 | one of them some sort of being is ~desired. And thus nothing 114 1, 5 | nothing can be desired except being; and consequently ~nothing 115 1, 5 | nothing is good except being.~Aquin.: SMT FP Q[5] A[3] 116 1, 5 | Para. 1/1~Whether every being is good?~Aquin.: SMT FP 117 1, 5 | It seems that not every being is good. For goodness is 118 1, 5 | something ~superadded to being, as is clear from A[1]. 119 1, 5 | But whatever is added to ~being limits it; as substance, 120 1, 5 | Therefore goodness ~limits being. Therefore not every being 121 1, 5 | being. Therefore not every being is good.~Aquin.: SMT FP 122 1, 5 | evil. Therefore not ~every being is good.~Aquin.: SMT FP 123 1, 5 | goodness. Therefore not every ~being is good.~Aquin.: SMT FP 124 1, 5 | mathematics. Therefore not every being is good.~Aquin.: SMT FP 125 1, 5 | 1~On the contrary, Every being that is not God is God's 126 1, 5 | greatest good. ~Therefore every being is good.~Aquin.: SMT FP 127 1, 5 | 1/1~I answer that, Every being, as being, is good. For 128 1, 5 | answer that, Every being, as being, is good. For all being, 129 1, 5 | being, is good. For all being, as being, ~has actuality 130 1, 5 | good. For all being, as being, ~has actuality and is in 131 1, 5 | Hence it follows that every being as such is good.~Aquin.: 132 1, 5 | included in ~them, limit being by applying it to some essence 133 1, 5 | does not add anything to being beyond the aspect of ~desirability 134 1, 5 | which is also proper to being, whatever kind ~of nature 135 1, 5 | goodness does not limit being.~Aquin.: SMT FP Q[5] A[3] 136 1, 5 | Para. 1/1~Reply OBJ 2: No being can be spoken of as evil, 137 1, 5 | of as evil, formally as being, but ~only so far as it 138 1, 5 | only so far as it lacks being. Thus a man is said to be 139 1, 5 | matter has only potential being, so it is only ~potentially 140 1, 5 | goodness; since the idea ~of being is prior to the idea of 141 1, 5 | the form whereby it is a being; secondly, we consider in 142 1, 5 | whereby it is perfect in being, for a thing is perfect ~ 143 1, 5 | to the appetite (goodness being what all ~things desire); 144 1, 5 | of an end (the appetite ~being a kind of movement towards 145 1, 5 | order. For goodness and being differ logically. But mode, ~ 146 1, 5 | belong to the nature of being, for it is ~written: "Thou 147 1, 5 | These three only follow upon being, so far as it is ~perfect, 148 1, 5 | whiteness is not said to be a ~being as though it were by anything 149 1, 5 | something ~else has accidental being, as an object that is white.~ 150 1, 5 | 1/1~Reply OBJ 3: Every being is due to some form. Hence, 151 1, 5 | Hence, according to every ~being of a thing is its mode, 152 1, 5 | a thing of some sort ~of being, as blindness deprives us 153 1, 5 | blindness deprives us of that being which is sight; yet it ~ 154 1, 5 | such as follow ~upon the being of sight.~Aquin.: SMT FP 155 1, 5 | and order are so called as being less than they ought to ~ 156 1, 5 | of light is spoken of as being without number, ~weight 157 1, 5 | as it is identical with being, is divided ~by the ten 158 1, 5 | desirable except the pleasant, being ~sometimes hurtful and contrary 159 1, 6 | similitudes of the divine being; as appears from what is 160 1, 6 | desire without knowledge, as being ~directed to their ends 161 1, 6 | one" is convertible with "being," so is "good"; as we said ~ 162 1, 6 | Q[5], A[1]). But every being is one essentially, as appears 163 1, 6 | Metaph. iv); therefore every being is good essentially.~Aquin.: 164 1, 6 | all things desire, since being itself is ~desired by all, 165 1, 6 | desired by all, then the being of each thing is its good. 166 1, 6 | good. But everything ~is a being essentially; therefore every 167 1, 6 | essentially; therefore every being is good essentially.~Aquin.: 168 1, 6 | goodness, since ~it is a being, must be good; and if it 169 1, 6 | constitution of its own being; secondly, in ~respect of 170 1, 6 | respect of any accidents being added as necessary for its 171 1, 6 | everything is good in that it has being, yet the ~essence of a creature 172 1, 6 | of a creature is not very being; and therefore it does not 173 1, 6 | added is good, just as it is being. But for this reason is 174 1, 6 | this reason is it called ~being because by it something 175 1, 6 | because by it something has being, not because it itself has 176 1, 6 | not because it itself has being ~through something else: 177 1, 6 | good, inasmuch as they have being. But ~they are not called 178 1, 6 | beings through the divine being, but through their ~own 179 1, 6 | but through their ~own being; therefore all things are 180 1, 6 | down separate ideas of "being" and of "one," and these ~ 181 1, 6 | these ~he called absolute being and absolute oneness; and 182 1, 6 | everything was called "being" or "one"; and what was 183 1, 6 | what was thus absolute ~being and absolute one, he said 184 1, 6 | good is ~convertible with being, as one is also; he called 185 1, 6 | something ~which is essentially being and essentially good, which 186 1, 6 | this. Hence from the first being, essentially such, and good, 187 1, 6 | can be called good and a being, inasmuch as it participates 188 1, 7 | of something perfect. Now being is the most formal ~of all 189 1, 7 | Since therefore the divine being is not a being received 190 1, 7 | the divine being is not a being received in anything, but ~ 191 1, 7 | He is His own subsistent being as was shown above (Q[3], 192 1, 7 | OBJ 3: The fact that the being of God is self-subsisting, 193 1, 7 | form thus subsisting has being, and yet is not its own ~ 194 1, 7 | and yet is not its own ~being, it follows that its being 195 1, 7 | being, it follows that its being is received and contracted 196 1, 7 | existence; because subsisting being is not a created being; 197 1, 7 | subsisting being is not a created being; hence ~it is against the 198 1, 7 | since it ~is not actually being, but potentially only; hence 199 1, 7 | according to its mode of ~being; for instance, a day is 200 1, 8 | Now since God ~is very being by His own essence, created 201 1, 8 | His own essence, created being must be His proper ~effect; 202 1, 8 | as ~they are preserved in being; as light is caused in the 203 1, 8 | as long as a thing has ~being, God must be present to 204 1, 8 | according to its mode of being. But ~being is innermost 205 1, 8 | its mode of being. But ~being is innermost in each thing 206 1, 8 | things as the cause of the being of all ~things; as was shown 207 1, 8 | every place. Now ~the divine being is not successive but permanent. 208 1, 8 | all things giving them ~being, power and operation; so 209 1, 8 | another body; whereas by God being in a place, others are not 210 1, 8 | very fact that He gives being to the ~things that fill 211 1, 8 | this is the meaning of God being in things by His essence, 212 1, 8 | all as the cause of their being.~Aquin.: SMT FP Q[8] A[3] 213 1, 8 | things as the ~cause of their being.~Aquin.: SMT FP Q[8] A[3] 214 1, 9 | that there is some first ~being, whom we call God; and that 215 1, 9 | God; and that this first being must be pure act, ~without 216 1, 9 | plenitude of perfection of all being, He cannot acquire anything ~ 217 1, 9 | whatever things He has made, being from nothing, are ~mutable."~ 218 1, 9 | its perfection either in being, or in ~attaining to its 219 1, 9 | according to its power for being, in that way all creatures 220 1, 9 | as ~regards substantial being, inasmuch as their matter 221 1, 9 | regards their accidental ~being, supposing the subject to 222 1, 9 | mutable ~as to substantial being, but only as to locality, 223 1, 9 | incorporeal substances, being subsistent forms which, 224 1, 9 | as ~regards substantial being as in the case of things 225 1, 9 | substantial or accidental being; for philosophers treated 226 1, 9 | endowment of ~immutability of being, have also immutability 227 1, 9 | they were the subject ~of being, but because through them 228 1, 9 | through them something has being.~~ 229 1, 10 | eternity has no succession, being ~simultaneously whole.~Aquin.: 230 1, 10 | truly eternal, is not only being, but also living; ~and life 231 1, 10 | operation, which is not true of being. Now the ~protraction of 232 1, 10 | operation rather than to ~being; hence time is the numbering 233 1, 10 | eternity; whereas, no other ~being is its own duration, as 234 1, 10 | as no other is its own being. Now God is His ~own uniform 235 1, 10 | God is His ~own uniform being; and hence as He is His 236 1, 10 | unchangeableness either in being or further still in operation; ~ 237 1, 10 | the measure of ~the first being is that of every being. 238 1, 10 | first being is that of every being. But eternity is the measure 239 1, 10 | the measure of ~the first being - that is, of the divine 240 1, 10 | that is, of the divine being. Therefore eternity is the ~ 241 1, 10 | is the ~measure of every being. But the being of things 242 1, 10 | of every being. But the being of things corruptible is 243 1, 10 | the measure of a permanent being; while time is a measure 244 1, 10 | but differs in ~aspect a being here and there; and such 245 1, 10 | proper measure of permanent being, so ~time is the proper 246 1, 10 | hence, according as any being ~recedes from permanence 247 1, 10 | recedes from permanence of being, and is subject to change, 248 1, 10 | subject to time. Therefore the being of things ~corruptible, 249 1, 10 | is no difference between being, ~having been, or going 250 1, 10 | the measure of a permanent being, in so far ~as anything 251 1, 10 | recedes from permanence of being, it recedes from eternity. ~ 252 1, 10 | recede from permanence of being, so that their being is ~ 253 1, 10 | of being, so that their being is ~subject to change, or 254 1, 10 | movements, and also the being of all things ~corruptible. 255 1, 10 | less from permanence of being, forasmuch ~as their being 256 1, 10 | being, forasmuch ~as their being neither consists in change, 257 1, 10 | bodies, the substantial being ~of which is unchangeable; 258 1, 10 | and yet with unchangeable being they have ~changeableness 259 1, 10 | who have an ~unchangeable being as regards their nature 260 1, 10 | eternity and time. But the being that ~is measured by eternity 261 1, 10 | Reply OBJ 3: In the very being of an angel considered absolutely, 262 1, 10 | suppose something, ~which being supposed, its opposite is 263 1, 10 | A[6] Body Para. 3/3~This being established, we must observe 264 1, 10 | agree in having a changeless being, ~and are thus measured 265 1, 11 | one" adds anything to "being"?~(2) Whether "one" and " 266 1, 11 | one" adds anything to "being"?~Aquin.: SMT FP Q[11] A[ 267 1, 11 | one" adds something to "being." For everything is ~in 268 1, 11 | determinate genus by addition to being, which penetrates all ~" 269 1, 11 | one" adds something to ~"being."~Aquin.: SMT FP Q[11] A[ 270 1, 11 | an addition to ~it. But "being" is divided by "one" and 271 1, 11 | one" is an ~addition to "being."~Aquin.: SMT FP Q[11] A[ 272 1, 11 | is not an addition to "being," "one" and ~"being" must 273 1, 11 | to "being," "one" and ~"being" must have the same meaning. 274 1, 11 | would be nugatory to call ~"being" by the name of "being"; 275 1, 11 | being" by the name of "being"; therefore it would be 276 1, 11 | would be equally so to call ~being "one." Now this is false. 277 1, 11 | one" is an addition to "being."~Aquin.: SMT FP Q[11] A[ 278 1, 11 | one" were an ~addition to "being," in the sense of limiting 279 1, 11 | is not ~an addition to "being."~Aquin.: SMT FP Q[11] A[ 280 1, 11 | not add any reality to "being"; but is only a ~negation 281 1, 11 | for "one" means undivided "being." This is the very ~reason 282 1, 11 | why "one" is the same as "being." Now every being is either 283 1, 11 | same as "being." Now every being is either simple ~or compound. 284 1, 11 | what is compound, has not being whilst its parts are ~divided, 285 1, 11 | it is manifest that ~the being of anything consists in 286 1, 11 | its unity as it guards its being.~Aquin.: SMT FP Q[11] A[ 287 1, 11 | one" convertible with "being" is ~the same as the "one" 288 1, 11 | one" ~convertible with "being" did not add any reality 289 1, 11 | not add any reality to "being," but ~signified the substance 290 1, 11 | signified the substance of "being" as undivided, thought that 291 1, 11 | reality to the substance of ~"being" (otherwise number made 292 1, 11 | one" convertible with "being" added a ~reality to the 293 1, 11 | which is ~convertible with "being," does not add a reality 294 1, 11 | does not add a reality to being; but that the ~"one" which 295 1, 11 | does add a reality to "being," ~belonging to the genus 296 1, 11 | one way is ~divided, from being another way undivided; as 297 1, 11 | principle. Hence in that way, being is divided by "one" and 298 1, 11 | not be contained under "being," unless it were in some 299 1, 11 | that it is nugatory to say "being" is ~"one"; forasmuch as " 300 1, 11 | as "one" adds an idea to "being."~Aquin.: SMT FP Q[11] A[ 301 1, 11 | which convertible with "being" ~is opposed to "multitude" 302 1, 11 | entirely takes away the being of a thing, ~inasmuch as 303 1, 11 | privation takes away some ~being; and so in being, by reason 304 1, 11 | away some ~being; and so in being, by reason of its universality, 305 1, 11 | universality, the privation of ~being has its foundation in being; 306 1, 11 | being has its foundation in being; which is not the case in 307 1, 11 | like. And what ~applies to being applies also to one and 308 1, 11 | which are convertible ~with being, for the privation of good 309 1, 11 | non-being ~is some kind of being. Nevertheless, opposite 310 1, 11 | relative; for ~what is relative being (as a potentiality) is non-being 311 1, 11 | actually; or what is absolute being in the genus of substance 312 1, 11 | regards some accidental being. In the same way, ~what 313 1, 11 | but so ~far as they have being, as also the parts of a 314 1, 11 | from the very negation of being: so ~what first comes to 315 1, 11 | what first comes to mind is being; secondly, that this being 316 1, 11 | being; secondly, that this being is not that ~being, and 317 1, 11 | this being is not that ~being, and thus we apprehend division 318 1, 11 | which is convertible with "being" be predicated of God, because 319 1, 11 | the whole ~perfection of being. If then many gods existed, 320 1, 11 | mathematics, which are material in being, and ~abstracted from matter 321 1, 11 | which is convertible with ~being is a metaphysical entity 322 1, 11 | depend on matter in its ~being. And although in God there 323 1, 11 | supremely "one." But every being is ~essentially "one," as 324 1, 11 | Metaph. iv). Therefore every being is supremely "one"; and 325 1, 11 | one" more than any ~other being is "one."~Aquin.: SMT FP 326 1, 11 | Since "one" is an undivided being, if anything is ~supremely " 327 1, 11 | one" it must be supremely being, and supremely undivided. 328 1, 11 | God. For He is supremely being, inasmuch as His ~being 329 1, 11 | being, inasmuch as His ~being is not determined by any 330 1, 11 | is adjoined; since He ~is being itself, subsistent, absolutely 331 1, 11 | number, are not ~supremely being, inasmuch as they have being 332 1, 11 | being, inasmuch as they have being only in some subject. Hence ~ 333 1, 11 | Reply OBJ 3: Although every being is "one" by its substance, 334 1, 12 | apprehension of the intellect is being. Now ~God is not something 335 1, 12 | is the principle of its being; since a thing is ~perfect 336 1, 12 | wisdom, or of power, or of being itself, or of some like 337 1, 12 | the mode ~of anything's being exceeds the mode of the 338 1, 12 | knower. Now the ~mode of being of things is manifold. For 339 1, 12 | manifold. For some things have being only in ~this one individual 340 1, 12 | to be His own subsistent being. ~Therefore what exists 341 1, 12 | to know self-subsistent being is ~natural to the divine 342 1, 12 | The sense of sight, as being altogether material, cannot 343 1, 12 | concrete form, and the concrete being abstractedly, by ~way of 344 1, 12 | actuality. But God, ~whose being is infinite, as was shown 345 1, 12 | included in any finite being; so that no finite being 346 1, 12 | being; so that no finite being can contain Him ~infinitely, 347 1, 12 | perfectly as He is capable of ~being seen; thus when any demonstrable 348 1, 12 | known as it is capable of being known. Hence Augustine, 349 1, 12 | speaks as regards the object being sufficient, ~namely, God, 350 1, 12 | which God can call into being. Yet if God alone were seen, 351 1, 12 | fount and principle of all being and of all truth, He would 352 1, 12 | comes about by the knower being assimilated to the object 353 1, 12 | essence by a mere human being, ~except he be separated 354 1, 12 | live in this life, has ~its being in corporeal matter; hence 355 1, 13 | or is said to be above ~being named, is because His essence 356 1, 13 | fail to express His mode of being, forasmuch as our intellect ~ 357 1, 13 | says (De Trin. vi): "The being of God is the ~being strong, 358 1, 13 | The being of God is the ~being strong, or the being wise, 359 1, 13 | the ~being strong, or the being wise, or whatever else we 360 1, 13 | be ~said of Him by way of being taken in a secondary sense, 361 1, 13 | perfections of creatures, being Himself ~simply and universally 362 1, 13 | stone" signifies a material being, ~and names of this kind 363 1, 13 | such mode of participation being part of their signification ~ 364 1, 13 | signification ~as the words "being," "good," "living," and 365 1, 13 | of God are clearly seen being understood by the things 366 1, 13 | analogical ~predication, which is being.~Aquin.: SMT FP Q[13] A[ 367 1, 13 | which is called healthy as being the cause ~of health in 368 1, 13 | applies to relations ~between "being" and "non-being" formed 369 1, 13 | relation to the creature from being predicated of God ~temporally, 370 1, 13 | by and of themselves, as ~being subsisting forms, if understood 371 1, 13 | follow upon the mode of being in things, but upon the 372 1, 13 | things, but upon the mode of being as it ~is in our mind. And 373 1, 13 | the name God an omnipotent being, and one venerated above 374 1, 13 | senses; as, for instance, "being" which is ~applied to "substance" 375 1, 13 | placed in the definition of being as applied to ~"accident"; 376 1, 13 | analogous names; because also being, which is ~predicated analogically, 377 1, 13 | IS, determines no mode of being, but is ~indeterminate to 378 1, 14 | whereas the intelligent being is naturally adapted to 379 1, 14 | nature of a non-intelligent being is more ~contracted and 380 1, 14 | because the fact of its being in a state of potentiality 381 1, 14 | Himself as the principle of being, ~knows the nature of being, 382 1, 14 | being, ~knows the nature of being, and all other things in 383 1, 14 | therefore neither would His being be ~perfect; and this is 384 1, 14 | knowledge; not only in so far as being is common to them, but in 385 1, 14 | common to creatures--viz. being - belongs to ~their perfection, 386 1, 14 | the essence of any other being, and far more, God can know ~ 387 1, 14 | know the very nature of being perfectly, unless He knew ~ 388 1, 14 | unless He knew ~all modes of being. Hence it is manifest that 389 1, 14 | observe that a natural form, being a form that remains in that 390 1, 14 | His intellect, ~since His being is His act of understanding; 391 1, 14 | things. But "truth" and "being" are ~convertible terms. 392 1, 14 | likeness to ~God, Who is very being. Therefore what is not, 393 1, 14 | understanding, which ~is His being, is measured by eternity; 394 1, 14 | around us have ~distinct being outside the seer.~Aquin.: 395 1, 14 | OBJ 2: Since God is very being everything is, in so far 396 1, 14 | Himself by His essence, as being the ~likeness of things, 397 1, 14 | abstraction, but of itself, being the principle ~of all the 398 1, 14 | the divine intellect its ~being has no material conditions 399 1, 14 | even in so far as it has being in this wise, it ~retains 400 1, 14 | certain likeness to the divine being.~Aquin.: SMT FP Q[14] A[ 401 1, 14 | a determinate and finite being, because their being ~would 402 1, 14 | finite being, because their being ~would be limited to some 403 1, 14 | works of men are contingent, being subject to free will. ~Therefore 404 1, 14 | as they are in ~their own being, as we do but simultaneously. 405 1, 14 | eternity, as is also His being; and eternity ~being simultaneously 406 1, 14 | His being; and eternity ~being simultaneously whole comprises 407 1, 14 | the proposition, or to its being true or ~false. For it may 408 1, 15 | according to its natural being, as in those that act by 409 1, 15 | according to ~intelligible being, as in those that act by 410 1, 15 | things, ~they themselves not being formed. Thus they are eternal, 411 1, 15 | always in the same manner, as being contained in the divine 412 1, 15 | themselves neither come into being nor decay, yet ~we say that 413 1, 15 | subject; for these come into being along with their ~subject. 414 1, 16 | comparison of the true to being.~(4) On the comparison of 415 1, 16 | things are said to be true a ~being related to our intellect. 416 1, 16 | Trin. v) that "Truth makes being clear and evident" and ~ 417 1, 16 | univocal. In the same way, the being of ~the thing, not its truth, 418 1, 16 | of the thing known, this ~being its form, as knowing. For 419 1, 16 | 1/1~Whether the true and being are convertible terms?~Aquin.: 420 1, 16 | seems that the true and being are not convertible terms. 421 1, 16 | intellect, as stated (A[1]); but being ~is properly in things. 422 1, 16 | Further, that which extends to being and not-being is not ~convertible 423 1, 16 | is not ~convertible with being. But the true extends to 424 1, 16 | But the true extends to being and not-being; for ~it is 425 1, 16 | Therefore the ~true and being are not convertible.~Aquin.: 426 1, 16 | appears to be ~prior to being; for being is not understood 427 1, 16 | be ~prior to being; for being is not understood except 428 1, 16 | disposition of things in being and in truth.~Aquin.: SMT 429 1, 16 | everything, in as far as it has being, so far ~is it knowable. 430 1, 16 | good is convertible with being, so is the true. But as 431 1, 16 | true. But as good ~adds to being the notion of desirable, 432 1, 16 | things is convertible with being ~as to substance; while 433 1, 16 | intellect is convertible ~with being, as the manifestation with 434 1, 16 | however, be ~said that being also is in the things and 435 1, 16 | is so because truth ~and being differ in idea.~Aquin.: 436 1, 16 | Hence the ~true is based on being, inasmuch as not-being is 437 1, 16 | not-being is a kind of logical being, ~apprehended, that is, 438 1, 16 | 3: When it is said that being cannot be apprehended except ~ 439 1, 16 | one way so as to mean that being is not apprehended, unless 440 1, 16 | follows apprehension of being; and this is true. In the 441 1, 16 | way, so as to mean that being cannot be apprehended unless 442 1, 16 | apprehended unless the idea of being be apprehended also; since 443 1, 16 | apprehended also; since being is ~included in the idea 444 1, 16 | intelligible object with being. For being cannot be understood, 445 1, 16 | intelligible object with being. For being cannot be understood, unless ~ 446 1, 16 | cannot be understood, unless ~being is intelligible. Yet being 447 1, 16 | being is intelligible. Yet being can be understood while 448 1, 16 | not understood. Similarly, being when understood is ~true, 449 1, 16 | understood by understanding being.~Aquin.: SMT FP Q[16] A[ 450 1, 16 | true are convertible with ~being, as to suppositum, yet they 451 1, 16 | more closely related to being than ~is good. For the true 452 1, 16 | good. For the true regards being itself simply and immediately; 453 1, 16 | the nature of good follows being in so far as being is in 454 1, 16 | follows being in so far as being is in some way ~perfect; 455 1, 16 | intellect apprehends primarily being itself; secondly, ~it apprehends 456 1, 16 | apprehends that it understands being; and thirdly, it apprehends 457 1, 16 | apprehends that ~it desires being. Hence the idea of being 458 1, 16 | being. Hence the idea of being is first, that of truth 459 1, 16 | of all things; thus the being of God is the cause of all 460 1, 16 | God is the cause of all being; and ~His goodness the cause 461 1, 16 | according as ~they have being conformable to an intellect. 462 1, 16 | degree found in God. For His being is not only conformed to 463 1, 16 | and cause of every other being and of every ~other intellect, 464 1, 16 | in so far as its future being was in the ~sempiternal 465 1, 16 | not-being ~as preceding its being.~Aquin.: SMT FP Q[16] A[ 466 1, 16 | Reply OBJ 2: The true and being are convertible terms. Hence 467 1, 16 | convertible terms. Hence just as ~being is not generated nor corrupted 468 1, 16 | accidentally, in so ~far as this being or that is corrupted or 469 1, 17 | it imitates unity without being unity." ~But everything 470 1, 17 | called the "truth of life" as being obedient to the order of 471 1, 17 | thing is said to be false as being signified or represented 472 1, 17 | or as a consequence of being directed to other things.~ 473 1, 17 | that, Just as a thing has being by its proper form, so the ~ 474 1, 17 | cannot fall short of the being that belongs to them by ~ 475 1, 17 | can therefore be said of being as of not-being, for instance ~ 476 1, 17 | apprehended. To ~apprehend being, and not-being, implies 477 1, 17 | universals, and convertible with being. Hence, as every ~privation 478 1, 17 | in a subject, that is a being, so every evil is ~founded 479 1, 18 | the act of an imperfect ~being, i.e. of a thing in potentiality, 480 1, 18 | and the end of the ~action being alike determined for them 481 1, 18 | another. Wherefore that being whose act of understanding 482 1, 18 | move, and be"; since our being, living, and moving are ~ 483 1, 18 | the ~form, not the mode of being. For sometimes the form 484 1, 18 | For sometimes the form has being of another ~kind in the 485 1, 18 | immaterial and ~intelligible being; but in the house that exists 486 1, 18 | material and sensible being. Hence the ideas of things, 487 1, 18 | since matter enters into the being of natural things, we must 488 1, 18 | those things ~have simply being in the divine mind more 489 1, 18 | mind they have an uncreated being, but in themselves a ~created 490 1, 18 | in themselves a ~created being: whereas this particular 491 1, 18 | whereas this particular being, a man, or horse, for ~example, 492 1, 18 | for ~example, has this being more truly in its own nature 493 1, 18 | Even so a house has nobler being ~in the architect's mind 494 1, 18 | are in God's knowledge, as being ~comprised under that knowledge, 495 1, 19 | Hence in every intellectual being there is will, ~just as 496 1, 19 | just as in every sensible being there is animal appetite. 497 1, 19 | the whole reason ~for our being moved is the end, and this 498 1, 19 | is of Himself necessary being, and the principle of all 499 1, 19 | Para. 1/1~OBJ 4: Further, being that is not necessary, and 500 1, 19 | that is not necessary, and being that is possible ~not to


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