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acquitting 1
acrimony 2
across 4
act 5468
acta 3
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5609 soul
5570 hence
5560 first
5468 act
5467 him
5463 same
5390 when
St. Thomas Aquinas
Summa Theologica

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act

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-5000 | 5001-5468

     Part, Question
1 1, 1 | Writ is God, Who by one act comprehends all things by 2 1, 2 | moves inasmuch as it is in act. ~For motion is nothing 3 1, 2 | such as natural bodies, act for an end, ~and this is 4 1, 3 | must of necessity be in act, and in no way in potentiality. 5 1, 3 | existence; by breadth, His act of love for all. Or, as 6 1, 3 | parallel. For ~instance the act of the eye is to see; hence 7 1, 3 | A[3]) that ~God is pure act, without any potentiality. 8 1, 3 | to punish is properly the act of an ~angry man, God's 9 1, 3 | things. It may mean the act ~of essence, or it may mean 10 1, 3 | first efficient cause, to act belongs to Him ~primarily 11 1, 3 | with ~anything does not act primarily and essentially, 12 1, 3 | acts; for the hand does not act, but the man by his hand; 13 1, 4 | can only be reduced into act by some ~being already actual.~ 14 1, 5 | since an agent does not act except for some ~end; and 15 1, 5 | way perfect; since every act implies some ~sort of perfection; 16 1, 5 | which move the agent to act; secondly, the action of ~ 17 1, 5 | everything, in so far as it is in act, acts and tends towards 18 1, 7 | power, which is not the act of any ~organ, in the intellectual 19 1, 7 | instance, a day is reduced to act successively, and not all 20 1, 7 | multitude is reduced to act successively, ~and not all 21 1, 7 | all at once reduced to act, so neither is the multitude 22 1, 8 | anywhere" determines the ~act of seeing on the part of 23 1, 8 | to exist do not import an act ~passing to an exterior 24 1, 8 | the adverb determines the act of the seer, as proceeding ~ 25 1, 9 | first being must be pure act, ~without the admixture 26 1, 9 | potentiality is posterior to act. Now everything which is 27 1, 9 | existence are as potentiality to act, are not ~consistent with 28 1, 9 | with the privation of this act; forasmuch as existence 29 1, 12 | actual, ~God, Who is pure act without any admixture of 30 1, 12 | and as potentiality to its act; and in this way ~the created 31 1, 12 | Further, the intellect in act is the actual intelligible; 32 1, 12 | intelligible; as ~sense in act is the actual sensible. 33 1, 12 | the created intellect in act, it must be that He is seen 34 1, 12 | is ~informed, and made in act; so the divine essence is 35 1, 12 | making the intellect in act ~by and of itself.~Aquin.: 36 1, 12 | imagination is moved by sense to act. Therefore God can be seen 37 1, 12 | such kind of power is the act of a corporeal organ, as 38 1, 12 | shown later (Q[78]). Now act is proportional to the nature 39 1, 12 | cognitive powers; one is the act of a ~corporeal organ, which 40 1, 12 | intellect; and this is not the ~act of any corporeal organ. 41 1, 12 | therefrom by the ~considering act of the intellect; hence 42 1, 12 | habit makes a power abler to act. Even so corporeal light ~ 43 1, 12 | For thus ~the intellect in act becomes the actual intelligible, 44 1, 12 | intelligible, and the sense in ~act becomes the actual sensible, 45 1, 12 | thus they are moved in the act of understanding ~according 46 1, 13 | relations that follow upon ~an act of reason, as genus and 47 1, 13 | science as a habit, or ~as an act. Hence the knowable object 48 1, 13 | object is considered in act, then it is ~simultaneous 49 1, 13 | simultaneous with science in act; for the object known is 50 1, 13 | substance of a stone from its act, as for ~instance that it 51 1, 14 | between ~potentiality and act. Therefore knowledge is 52 1, 14 | but ~substance and pure act.~Aquin.: SMT FP Q[14] A[ 53 1, 14 | all these by one simple act of ~knowledge, as will be 54 1, 14 | that "the sensible in ~act is sense in act, and the 55 1, 14 | sensible in ~act is sense in act, and the intelligible in 56 1, 14 | and the intelligible in act is intellect in act." ~For 57 1, 14 | intelligible in act is intellect in act." ~For the reason why we 58 1, 14 | potentiality, but is pure act, ~His intellect and its 59 1, 14 | not a movement that is an act of ~something imperfect 60 1, 14 | to another, but it is an act, ~existing in the agent 61 1, 14 | potentiality is perfected by act. On ~the other hand, the 62 1, 14 | unless it is reduced to act by a form. Now our ~passive 63 1, 14 | understands also its own act ~of understanding, and by 64 1, 14 | understanding, and by this act knows the intellectual faculty. 65 1, 14 | faculty. But God ~is a pure act in the order of existence, 66 1, 14 | from the fact that He is in act and free from all ~matter 67 1, 14 | Thes. Para. 1/1~Whether the act of God's intellect is His 68 1, 14 | OBJ 1: It seems that the act of God's intellect is not 69 1, 14 | operator. Therefore the act of God's intellect is not ~ 70 1, 14 | Further, to understand one's act of understanding, is to ~ 71 1, 14 | therefore God be his own act of ~understanding, His act 72 1, 14 | act of ~understanding, His act of understanding will be 73 1, 14 | when we understand our ~act of understanding: and thus 74 1, 14 | understanding: and thus God's act of understanding will not 75 1, 14 | 1~OBJ 3: Further, every act of understanding means understanding ~ 76 1, 14 | not ~distinct from this act of understanding, He understands 77 1, 14 | infinity. Therefore the act of God's ~intellect is not 78 1, 14 | A[4]). Therefore the ~act of God's intellect is His 79 1, 14 | It must be said that the act of God's intellect is His ~ 80 1, 14 | His ~substance. For if His act of understanding were other 81 1, 14 | Metaph. xii), would be the ~act and perfection of the divine 82 1, 14 | related, as potentiality is to act, which is altogether ~impossible; 83 1, 14 | impossible; because the act of understanding is the 84 1, 14 | understanding is the perfection and act of ~the one understanding. 85 1, 14 | to understand is not an act passing to anything extrinsic; ~ 86 1, 14 | the operator as his own act and perfection; as ~existence 87 1, 14 | necessarily follows that His ~act of understanding must be 88 1, 14 | intelligible species, and His act of ~understanding are entirely 89 1, 14 | 2~Reply OBJ 2: When that act of understanding which is 90 1, 14 | when we understand our ~act of understanding; and so 91 1, 14 | cannot be likened to the act of the ~divine understanding 92 1, 14 | Third Objection. For the act of divine ~understanding 93 1, 14 | 1/1~OBJ 3: Further, the act of understanding is specified 94 1, 14 | object, as is every other act from its own object. Hence 95 1, 14 | Hence the ~intellectual act is so much the nobler, the 96 1, 14 | is His own intellectual act. If therefore God understands ~ 97 1, 14 | since His existence is His act of ~understanding. Now if 98 1, 14 | viz. God - is His own act of ~understanding. Hence 99 1, 14 | first ~cause, must be in His act of understanding, and all 100 1, 14 | OBJ 3: The intellectual act is not specified by what 101 1, 14 | understood. For the intellectual act is specified by its object, ~ 102 1, 14 | makes the ~intellect in act. And this is the image of 103 1, 14 | the ~divine intellectual act, or rather God Himself, 104 1, 14 | reduced from potentiality to act, acquires first a universal 105 1, 14 | manifest that by a perfect act imperfect acts can be known 106 1, 14 | imperfect to the perfect act. Therefore the created essence 107 1, 14 | Altogether there is only one act of understanding in ~itself, 108 1, 14 | since His being is His act of understanding; and hence 109 1, 14 | some of them may not be in act ~now, still they were, or 110 1, 14 | vision: for since God's act of understanding, which ~ 111 1, 14 | although they are not in act.~Aquin.: SMT FP Q[14] A[ 112 1, 14 | potentiality, but is always in act, as is clear from the foregoing ( 113 1, 14 | unlike ~God, Who is pure act. Therefore God cannot know 114 1, 14 | in so far as it is now in act: ~and in this sense it is 115 1, 14 | anything belonging to an act of the soul, the consequent 116 1, 14 | OBJ 3: Things reduced to act in time, as known by us 117 1, 14 | but since they import an ~act of the knower, something 118 1, 14 | those things ~which are in act in some period of time. 119 1, 15 | whatsoever. But an agent does not act on account of the form, ~ 120 1, 15 | being, as in those that act by their ~nature; as a man 121 1, 15 | being, as in those that act by the intellect; and thus 122 1, 15 | makes the ~intellect in act. For the form of the house 123 1, 16 | intellect, but it is the very act of His intellect; and His 124 1, 16 | of His intellect; and His act of ~understanding is the 125 1, 16 | is His own existence and act of ~understanding. Whence 126 1, 16 | division, yet in His simple act of intelligence He judges ~ 127 1, 18 | properly so called, as the act of an imperfect ~being, 128 1, 18 | sense, as when said of the act of a perfect thing, as ~ 129 1, 18 | the form by which they act, and the end of the ~action 130 1, 18 | Wherefore that being whose act of understanding is its ~ 131 1, 18 | most perfect and always ~in act.~Aquin.: SMT FP Q[18] A[ 132 1, 18 | because ~movement is an act of the thing in movement, 133 1, 18 | in so far ~as it is the act of the operator, is called 134 1, 18 | that as movement is an act of the thing moved, so an 135 1, 18 | of the thing moved, so an act of ~this kind is the act 136 1, 18 | act of ~this kind is the act of the agent, although movement 137 1, 18 | although movement is an act of the ~imperfect, that 138 1, 18 | potentiality; while this kind of act is ~an act of the perfect, 139 1, 18 | this kind of act is ~an act of the perfect, that is 140 1, 18 | is to say, of what is in act as stated in De ~Anima iii, 141 1, 18 | in which movement is an act of the imperfect.~Aquin.: 142 1, 18 | thing understood, and the act of understanding, are ~one 143 1, 19 | appetite, has not for its only act the seeking what it does ~ 144 1, 19 | Himself, it follows that the act of His will is manifold, 145 1, 19 | as it is perfect ~and in act, produces its like. It pertains, 146 1, 19 | that His determination to act comes from another; ~and 147 1, 19 | cause must be determined to act by ~some external power. 148 1, 19 | Therefore God does not act by ~will; and so His will 149 1, 19 | both intellect and nature act for an end, as proved in ~ 150 1, 19 | order of agents, He must act by ~intellect and will.~ 151 1, 19 | because the ~nature of the act is according to the nature 152 1, 19 | He does not, ~therefore, act by a necessity of His nature, 153 1, 19 | His ~inclination to put in act what His intellect has conceived 154 1, 19 | Hence, if anyone in one act wills an end, and in another 155 1, 19 | wills an end, and in another act the means ~to that end, 156 1, 19 | cannot be the case if in one act he wills both end and ~means; 157 1, 19 | end. Now as God by one ~act understands all things in 158 1, 19 | in His essence, so by one act He wills all ~things in 159 1, 19 | Para. 1/1~Reply OBJ 2: An act of the cognitive faculty 160 1, 19 | in the knower; while an act of the appetite faculty 161 1, 19 | cause is efficacious to act, the effect follows upon 162 1, 19 | animals, ~that are moved to act by natural instinct, are 163 1, 19 | For we do not put into act what we know, unless we 164 1, 19 | ordains rational creatures to act ~voluntarily and of themselves. 165 1, 19 | themselves. Other creatures act only as moved by the ~divine 166 1, 20 | love is naturally the first act of the will and appetite; ~ 167 1, 20 | therefore always accompanies an act of the sensitive ~appetite, 168 1, 20 | Para. 1/1~Reply OBJ 3: An act of love always tends towards 169 1, 20 | way on the part of the ~act of the will itself, which 170 1, 20 | loves all things ~by an act of the will that is one, 171 1, 20 | love on the part ~of the act of the will, which is the 172 1, 20 | understand and to will denote the act alone, and do not ~include 173 1, 21 | 1/1~OBJ 3: Further, the act of justice is to pay what 174 1, 21 | the ~essence; justice the act." Therefore justice does 175 1, 21 | Although justice regards act, this does not prevent its ~ 176 1, 21 | does not always regard ~act; since a thing is called 177 1, 21 | not merely with respect to act, but ~also as regards perfection 178 1, 22 | intellect; but presupposes the ~act of willing the end. Nobody 179 1, 22 | towards an end; and do not act of themselves, as if they ~ 180 1, 22 | counsel." But since the very act of free will is traced to 181 1, 23 | said to prepare itself to act, accordingly as it ~preconceives 182 1, 23 | cause to effect, and of act to its ~object. Whence it 183 1, 23 | will on the part of the ~act of willing; but a reason 184 1, 23 | predestination as regards the act of the predestinator. But 185 1, 23 | imagined ~previous to the act of thinking. Wherefore it 186 1, 24 | Para. 1/1~Reply OBJ 1: The act of blotting out does not 187 1, 25 | is the first agent, is to act. But primary matter, ~considered 188 1, 25 | itself, is devoid of all act. Therefore, the first ~agent - 189 1, 25 | than every power is its act. For form is better than 190 1, 25 | everything, according as it is in act and ~is perfect, is the 191 1, 25 | 1], 2), that God is pure act, simply and in ~all ways 192 1, 25 | power is not contrary to act, but is founded upon ~it, 193 1, 25 | passive power is ~contrary to act; for a thing is passive 194 1, 25 | 1~Reply OBJ 2: Whenever act is distinct from power, 195 1, 25 | is distinct from power, act must be nobler ~than power. 196 1, 25 | the greater its ~power to act. For instance, the hotter 197 1, 25 | OBJ 2: Further, sin is an act of some kind. But God cannot 198 1, 25 | Therefore the greatest act possible to the divine power 199 1, 25 | according to the nature of that act on ~which its active power 200 1, 25 | A[3]) that God does not act ~from natural necessity, 201 1, 26 | blessed; does this regard His act of ~intellect?~(3) Whether 202 1, 26 | passes from potentiality to act. As, then, God has being, 203 1, 26 | understood as prior to the act of a power. Whence in ~our 204 1, 26 | divine beatitude precedes the act of the ~will at rest in 205 1, 26 | cannot be other than the act of the intellect; ~and thus 206 1, 26 | beatitude is to be found in an act of the intellect.~Aquin.: 207 1, 26 | intellectual nature consists in an ~act of the intellect. In this 208 1, 26 | namely, the ~object of the act, which is the thing understood; 209 1, 26 | thing understood; and the act itself ~which is to understand. 210 1, 26 | else." But as regards the act of understanding, beatitude 211 1, 26 | absolutely, but as regards its act, in beatified creatures 212 1, 27 | procession as meaning an outward act; hence neither of them ~ 213 1, 27 | procession ~corresponding to the act tending to external matter, 214 1, 27 | procession corresponding to the act remaining within the agent. ~ 215 1, 27 | the intellect by the ~very act of understanding is made 216 1, 27 | way of an ~intelligible act is included in the idea 217 1, 27 | proceed from potentiality to act, ~procession (if found in 218 1, 27 | nature, because in God ~the act of understanding and His 219 1, 27 | forth from potentiality to act; in ~which sense it is not 220 1, 27 | Para. 1/1~Reply OBJ 2: The act of human understanding in 221 1, 27 | applied to it. But the divine act of intelligence is the very ~ 222 1, 27 | intelligence ~and of will. The act of sensation, which also 223 1, 27 | external actions; for ~the act of sensation is perfected 224 1, 27 | all things by one simple act; and by one act also He 225 1, 27 | one simple act; and by one act also He wills ~all things. 226 1, 28 | understands a stone by one act, and by another ~act understands 227 1, 28 | one act, and by another ~act understands that he understands 228 1, 28 | understands all things by one ~act alone.~Aquin.: SMT FP Q[ 229 1, 29 | which are not only made to act, like others; but ~which 230 1, 29 | like others; but ~which can act of themselves; for actions 231 1, 32 | produce from nothing is an ~act of infinite power. For if 232 1, 32 | any essential or ~personal act, cannot be applied to the 233 1, 32 | which are not ordered to any act, but simply remove created ~ 234 1, 34 | absolutely; likewise the act of ~understanding which 235 1, 34 | actual being; since the act of understanding does not 236 1, 34 | understanding does not signify an act ~going out from the intelligent 237 1, 34 | intelligent agent, but an act remaining in the agent. ~ 238 1, 34 | knowledge does not ~mean the act of a knowing intellect, 239 1, 34 | word he conceives in the act ~of understanding a stone, 240 1, 34 | speak" ~improperly for the act of understanding; whereas 241 1, 34 | conceives a word in the act of ~understanding. But the 242 1, 34 | But because God by one act understands Himself and 243 1, 36 | Whenever one is said to act through another, this ~preposition " 244 1, 36 | cause or ~principle of that act. But since action is a mean 245 1, 36 | is the bailiff's place to act, since he is master of ~ 246 1, 36 | he is master of ~his own act, but it is not the mallet' 247 1, 36 | not the mallet's place to act, but only to be made ~to 248 1, 36 | but only to be made ~to act, and hence it is used only 249 1, 36 | bailiff is, ~however, said to act through the king, although 250 1, 36 | the bailiff is ~said to act through the king, forasmuch 251 1, 37 | Ghost; for no ~notional act is reflected back on the 252 1, 37 | on the principle of the act; since it ~cannot be said 253 1, 37 | imports only a notional act. Hence we cannot say that 254 1, 37 | speaking," as by a notional act; forasmuch as "to speak" 255 1, 37 | Love itself as a notional act.~Aquin.: SMT FP Q[37] A[ 256 1, 39 | by reason of the notional act this name "God" stands for 257 1, 40 | is signified by ~way of act, as "generation"; and "relation" 258 1, 40 | that relation follows upon act, have said that ~the divine 259 1, 40 | taken for the ~notional act, is attributed to the Father 260 1, 40 | originating; as the notional act of spiration precedes, in 261 1, 40 | presupposes the notional act, for relation, as such, 262 1, 40 | such, is ~founded upon an act: secondly, according as 263 1, 40 | and thus the notional act presupposes the relation, 264 1, 41 | the term of one notional act?~Aquin.: SMT FP Q[41] A[ 265 1, 41 | origin is designated by an act. In God there is a ~twofold 266 1, 41 | separately after the ~manner of act, and separately after the 267 1, 41 | means the principle ~of act. So, as we understand the 268 1, 41 | principle by a notional act. But in God the distinction 269 1, 41 | terms the intellect and the act of ~understanding in God, 270 1, 41 | God, whereas in God the act of understanding is His 271 1, 41 | Further, in God, the power to act [posse] and 'to act' are 272 1, 41 | power to act [posse] and 'to act' are not ~distinct. But 273 1, 41 | begetting is the same as the act of ~begetting, so the divine 274 1, 41 | the same in reality as the act of ~begetting or paternity; 275 1, 41 | the term of one notional act?~Aquin.: SMT FP Q[41] A[ 276 1, 41 | would seem that a notional act can be directed to several ~ 277 1, 41 | all things by one simple act. Wherefore there can ~be 278 1, 42 | nature are more powerful to act. And so as Augustine (Fulgentius, ~ 279 1, 42 | as it exists, begins to act thus, the effect would not 280 1, 42 | passing from ~potentiality to act; and this cannot be said 281 1, 42 | proceeding from potentiality to act, it follows that a man is 282 1, 42 | doing." But the Father can act of Himself. ~Therefore the 283 1, 42 | per se], that He does not act by Himself [a se]."~Aquin.: 284 1, 42 | eternity knowledge and will to act, ~by begetting Him. Or, 285 1, 43 | the performance of a new act, or in the acquisition of 286 1, 43 | to which it ~belongs to act, and which is capable of 287 1, 44 | actual, still it is not pure act. Hence it is necessary that ~ 288 1, 44 | cause of all things. For ~to act for an end seems to imply 289 1, 44 | it does not become Him to act for an end.~Aquin.: SMT 290 1, 44 | Agent, Who is agent only, to act for the ~acquisition of 291 1, 44 | Para. 1/1~Reply OBJ 1: To act from need belongs only to 292 1, 44 | giver, because He ~does not act for His own profit, but 293 1, 45 | movement: for movement is the act of what is in ~potentiality. 294 1, 45 | If therefore God did only act from something presupposed, 295 1, 45 | creation is ~the proper act of God alone.~Aquin.: SMT 296 1, 45 | although creation is the proper act of the ~universal cause, 297 1, 45 | Hence nothing else can act ~dispositively and instrumentally 298 1, 45 | the potentiality from ~the act which the agent intends 299 1, 45 | the ~matter of water to an act like to itself, but is impeded 300 1, 45 | restrained from being reduced to act; and the more the potentiality 301 1, 45 | to reduce the matter ~to act. Hence a much greater power 302 1, 45 | it appears that it is an act of ~much greater power to 303 1, 45 | the potentiality from the act, it follows ~that the power 304 1, 45 | between potentiality and act. For because forms pre-exist 305 1, 45 | active qualities in nature act by virtue of substantial ~ 306 1, 47 | composition of potentiality and act, as will appear ~later ( 307 1, 48 | OBJ 4: A thing is said to act in a threefold sense. In 308 1, 48 | sense a thing ~is said to act effectively, as when a painter 309 1, 48 | Nom. iv): "Evil does not act, nor is it desired, ~except 310 1, 48 | medium between subject and act. ~Hence, where it touches 311 1, 48 | Hence, where it touches act, it is diminished by evil; 312 1, 48 | consists in perfection and act. Act, however, ~is twofold; 313 1, 48 | consists in perfection and act. Act, however, ~is twofold; first, 314 1, 48 | first, and second. The first act is the form and integrity 315 1, 48 | of ~a thing; the second act is its operation. Therefore 316 1, 48 | considered consists in act, and not in potentiality, 317 1, 48 | potentiality, and the ultimate act ~is operation, or the use 318 1, 48 | we use all things by the act of the will. Hence ~from 319 1, 48 | consists in the ~disordered act of the will, and the pain 320 1, 49 | of itself it belongs to act. Hence it is true ~that 321 1, 49 | not produce a morally bad act, since it is from the good 322 1, 49 | will itself ~that a moral act is judged to be good. Nevertheless 323 1, 49 | to his nature, causes an act morally evil. And, ~as explained 324 1, 49 | there is of motion in the act of limping is caused by 325 1, 49 | supreme good, who is pure act.~Aquin.: SMT FP Q[49] A[ 326 1, 50 | OBJ 3: Further, form is act. So what is form only is 327 1, 50 | what is form only is pure act. But an ~angel is not pure 328 1, 50 | But an ~angel is not pure act, for this belongs to God 329 1, 50 | from its object, whence any act receives its ~species and 330 1, 50 | an ~angel, yet there is act and potentiality. And this 331 1, 50 | existence but ~existence is its act. Hence the nature itself 332 1, 50 | existence as potentiality to act. Therefore if there be no 333 1, 50 | existence, as of potentiality to act. And such a kind of composition 334 1, 50 | Hence God alone is pure ~act.~Aquin.: SMT FP Q[50] A[ 335 1, 50 | non-existence, by withdrawing His act of ~preservation; but also 336 1, 51 | to ~understand is not the act of a body, nor of any corporeal 337 1, 51 | beget offspring is a vital act. But this has befallen ~ 338 1, 53 | Further, movement is "the act of an imperfect being," 339 1, 53 | is in potentiality is the act of ~an imperfect agent. 340 1, 53 | application of energy is ~the act of one in act: because energy 341 1, 53 | energy is ~the act of one in act: because energy implies 342 1, 53 | is in potentiality is the act of ~an imperfect but the 343 1, 53 | the movement of what is in act is not for any need of ~ 344 1, 54 | 1/1~Whether an angel's act of understanding is his 345 1, 54 | would seem that the angel's act of understanding is his ~ 346 1, 54 | his action - that is, his act of understanding.~Aquin.: 347 1, 54 | own essence. Therefore the act of ~understanding, which 348 1, 54 | anything which is not a pure ~act, but which has some admixture 349 1, 54 | But God alone is ~pure act. Hence only in God is His 350 1, 54 | 3~Besides, if an angel's act of understanding were his 351 1, 54 | subsisting. Now a subsisting act of ~intelligence can be 352 1, 54 | substance, which is His very act of understanding subsisting 353 1, 54 | if the angel were his own act of understanding, there 354 1, 54 | diverse participation of the act of understanding.~Aquin.: 355 1, 54 | very nature consists in act, instantly, so far as lies 356 1, 54 | after it has been reduced to act.~Aquin.: SMT FP Q[54] A[ 357 1, 54 | one of which signifies the act in the abstract, and ~the 358 1, 54 | when he says that "the act of the intellect is life."~ 359 1, 54 | with the ~agent. For the act of understanding is brought 360 1, 54 | the contrary, The angel's act of understanding is his 361 1, 54 | simple infinity, we have the act "to ~understand," of which 362 1, 54 | object is "the true"; and the act "to will," of ~which the 363 1, 54 | from its object. But the act of ~sensation is relatively 364 1, 54 | nature alone is its own act of ~understanding and its 365 1, 54 | understanding and its own act of will.~Aquin.: SMT FP 366 1, 54 | the reason of his whole act of understanding, since 367 1, 54 | the angel, whereas to his act of understanding it is compared 368 1, 54 | power is ordained to an act, then according to the diversity ~ 369 1, 54 | is said ~that each proper act responds to its proper power. 370 1, 54 | it as ~potentiality is to act, as is evident from what 371 1, 54 | Q[44], A[1]). Now the act to which the operative power 372 1, 54 | simple form which is pure act cannot be the subject of ~ 373 1, 54 | accident as potentiality is to ~act. God alone is such a form: 374 1, 54 | it ~as potentiality is to act, can be the subject of accident; 375 1, 54 | which, previous to ~the act of understanding, is in 376 1, 55 | Reply OBJ 2: As the sense in act is the sensible in act, 377 1, 55 | in act is the sensible in act, as stated in De ~Anima 378 1, 55 | made ~from both as from act and potentiality: so likewise 379 1, 55 | likewise the intellect in act ~is said to be the thing 380 1, 55 | the thing understood in act, not that the substance 381 1, 55 | say that "the intellect in act is the thing ~understood 382 1, 55 | the thing ~understood in act"; for a thing is actually 383 1, 55 | between potentiality and act. If, therefore, the higher ~ 384 1, 56 | otherwise he would not ~act, since acts belong to single 385 1, 57 | discovered not merely by outward ~act, but also by change of countenance; 386 1, 57 | brute does not control its act, but ~follows the impression 387 1, 58 | potentiality, and ~sometimes in act?~(2) Whether the angel can 388 1, 58 | potentiality, sometimes in ~act?~Aquin.: SMT FP Q[58] A[ 389 1, 58 | potentiality and sometimes in act. For movement is the act 390 1, 58 | act. For movement is the act of what is in ~potentiality, 391 1, 58 | in potentiality, but ~in act. Therefore the intellect 392 1, 58 | consist in habit, but in act, as the Philosopher says ( 393 1, 58 | is taken there not as the act of something ~imperfect, 394 1, 58 | potentiality, but as the act ~of something perfect, that 395 1, 58 | potentiality divested ~of act. In the same way, the angel' 396 1, 58 | potentiality as to be without act.~Aquin.: SMT FP Q[58] A[ 397 1, 59 | since such movement is the act of a perfect agent, as stated 398 1, 59 | in the angels. For the ~act of free-will is to choose. 399 1, 59 | Some things there are which act, not from any previous ~ 400 1, 59 | were, moved and made to act by others; just as the ~ 401 1, 59 | target by the archer. Others act from some kind ~of judgment; 402 1, 59 | endowed with an intellect can act with a judgment ~which is 403 1, 59 | know naturally. ~But the act of the appetitive faculty 404 1, 59 | as they express a simple act of the ~will, they are in 405 1, 60 | our consideration is that act of the will which is ~love 406 1, 60 | dilection; because every act of the appetitive faculty 407 1, 60 | are not acted upon, but act of themselves; because they ~ 408 1, 60 | in the world are moved to act by something else ~except 409 1, 60 | He is in no way ~moved to act by another; and in Whom 410 1, 60 | an angel being moved to act in so far as ~such natural 411 1, 60 | Yet he is not so moved to act that he does not act himself, 412 1, 60 | to act that he does not act himself, because he ~has 413 1, 60 | grasp other things. The act of the appetitive faculty, 414 1, 60 | not follow a ~discursive act of the reason; but only 415 1, 61 | His being: for He does not act ~through something besides 416 1, 61 | God's will does not act by necessity in producing 417 1, 62 | difficulty of the meritorious act. But the angel ~experienced 418 1, 62 | said that one and the same act of turning to God, so ~far 419 1, 62 | and, ~consequently, an act cannot be meritorious as 420 1, 62 | beatitude immediately after one act of merit?~Aquin.: SMT FP 421 1, 62 | beatitude instantly ~after one act of merit. For it is more 422 1, 62 | rewarded at once after one act of ~merit. Therefore neither 423 1, 62 | Further, an angel could act at once, and in an instant, 424 1, 62 | merited beatitude by one act of his will, he merited 425 1, 62 | instantly, in his first act of ~charity, had the merit 426 1, 62 | by only one ~meritorious act.~Aquin.: SMT FP Q[62] A[ 427 1, 62 | instantly after the first act of ~charity, whereby he 428 1, 62 | can be from ~merely one act; because man merits beatitude 429 1, 62 | merits beatitude by every act informed by ~charity. Hence 430 1, 62 | beatified straightway after ~one act of charity.~Aquin.: SMT 431 1, 62 | of their acts. Now their act which merited ~beatitude 432 1, 62 | simultaneously with the act of beatitude, ~which is 433 1, 62 | Consequently, only one meritorious ~act is required; which act can 434 1, 62 | act is required; which act can so far be called an 435 1, 62 | OBJ 2: Further, a moral act seems to be more closely 436 1, 62 | nature is; because a moral act is preparatory to grace. 437 1, 62 | consists not in habit, but ~in act. Therefore there can never 438 1, 62 | and in like manner the act of nature must be preserved 439 1, 62 | must be preserved in the ~act of beatitude.~Aquin.: SMT 440 1, 62 | angel can neither will nor act, except as aiming towards ~ 441 1, 62 | enjoyable. In the same way the act of perfect ~charity has 442 1, 63 | instant of his creation by an act of his own will?~(6) Supposing 443 1, 63 | that rectitude which an act ought to have; whether we 444 1, 63 | nature, art, or morals. That act alone, the rule of which 445 1, 63 | is the sole rule of God's act, because it is not referred 446 1, 63 | created will has rectitude of act so far only as it ~is regulated 447 1, 63 | occurs in two ways in the act of free-will. ~First, when 448 1, 63 | delight of an inordinate act as ~something good to be 449 1, 63 | preceding his first sinful act, nor any passion fettering 450 1, 63 | that the angel's sin was an act subsequent to ~his creation. 451 1, 63 | the term of the creative act is the angel's very being, ~ 452 1, 63 | while the term of the sinful act is the being wicked. It 453 1, 63 | instant by an inordinate act of free-will. For ~although 454 1, 63 | although a thing can begin to act in the first instant of 455 1, 63 | held that he elicited an act ~of free-will in the first 456 1, 63 | beatitude by one meritorious act, as was said above (Q[62], 457 1, 63 | that he could not elicit an act of free-will in the first 458 1, 63 | iv, 24). Hence the first act was common ~to them all; 459 1, 63 | lies within its own will to act for its end.~Aquin.: SMT 460 1, 64 | 1~Reply OBJ 5: A demon's act is twofold. One comes of 461 1, 64 | properly called his own act. Such an act on the demon' 462 1, 64 | called his own act. Such an act on the demon's part is ~ 463 1, 64 | things. Another kind of act is natural to the demon; 464 1, 64 | sorrow, ~as denoting a simple act of the will, is nothing 465 1, 65 | the sake ~of its proper act, as the eye for the act 466 1, 65 | act, as the eye for the act of seeing; secondly, that 467 1, 65 | exists for ~its own proper act and perfection, and the 468 1, 65 | is produced: for in the act of coming into being the ~ 469 1, 65 | brought from potentiality into act by some composite ~agent. 470 1, 65 | transmutation from potentiality to act can have taken place, and ~ 471 1, 65 | brought by movement into act.~Aquin.: SMT FP Q[65] A[ 472 1, 66 | of creation is being in ~act: and act itself is a form. 473 1, 66 | creation is being in ~act: and act itself is a form. To say, 474 1, 66 | existed actually, yet without act, ~which is a contradiction 475 1, 66 | some ~corporeal thing in act, as fire, air, water, or 476 1, 66 | potentiality is prior to act, and the ~part to the whole. 477 1, 66 | Nature produces effect in act from being in potentiality; ~ 478 1, 66 | potentiality must precede ~act in time, and formlessness 479 1, 66 | But God produces being in act ~out of nothing, and can, 480 1, 66 | is a form, is a kind of act; ~whereas matter, as such, 481 1, 66 | that matter should be in act without form, than for ~ 482 1, 66 | potentialities, and the ~same act befits the same potentiality. 483 1, 66 | and earthly bodies do not act upon each other ~mutually. 484 1, 66 | partial, since a being in act would subsist under the 485 1, 66 | receiving any one form it is in ~act only as regards that form. 486 1, 66 | to suppose any being in act, unless in its totality 487 1, 66 | unless in its totality it be act ~and form, or be something 488 1, 66 | or be something which has act or form. Setting aside, 489 1, 66 | totality it is form and act. But every such thing is 490 1, 66 | potentiality is directed towards act, potential beings ~are differentiated 491 1, 66 | those of lower degree who act as messengers, though they 492 1, 67 | originally applied to the act of the ~sense, and then, 493 1, 67 | to be a luminous body in act - in ~other words, to be 494 1, 67 | substantial form, so does light act ~instrumentally, by virtue 495 1, 69 | plants were produced in act in their various species 496 1, 69 | they were not produced in act on the third day, but in 497 1, 70 | for the sake of its proper act, or for ~other creatures, 498 1, 70 | intellect, which does not act through the body, do not 499 1, 70 | are united to them, and act as their moving power. A ~ 500 1, 71 | material elements, either in act, as some holy writers say,


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