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Alphabetical    [«  »]
causality 70
causally 8
causation 17
cause 4061
caused 598
causes 1133
causest 2
Frequency    [«  »]
4184 seem
4158 order
4141 law
4061 cause
4022 de
3992 through
3938 way
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

cause

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4061

     Part, Question
1 1, 1 | considers absolutely the highest cause of the whole universe, namely 2 1, 1 | God viewed as the highest cause - not only so far ~as He 3 1, 1 | demonstrate something about a cause from its effect, by ~taking 4 1, 1 | place of a definition of the cause.~Aquin.: SMT FP Q[1] A[7] 5 1, 1 | called etiology ~when its cause is assigned, as when Our 6 1, 2 | proportion. Therefore, since a cause cannot be ~demonstrated 7 1, 2 | ways: One is through the ~cause, and is called "a priori," 8 1, 2 | better known to us than its ~cause, from the effect we proceed 9 1, 2 | to the knowledge of the cause. And from ~every effect 10 1, 2 | existence of its proper cause can be demonstrated, so ~ 11 1, 2 | effect ~depends upon its cause, if the effect exists, the 12 1, 2 | if the effect exists, the cause must pre-exist. ~Hence the 13 1, 2 | When the existence of a cause is demonstrated from an ~ 14 1, 2 | of the definition of the cause in ~proof of the cause's 15 1, 2 | the cause in ~proof of the cause's existence. This is especially 16 1, 2 | not proportionate to the cause no perfect knowledge of 17 1, 2 | perfect knowledge of that cause can be obtained. Yet from 18 1, 2 | effect the ~existence of the cause can be clearly demonstrated, 19 1, 2 | nature of the efficient cause. In the world ~of sense 20 1, 2 | found to be ~the efficient cause of itself; for so it would 21 1, 2 | order, the first ~is the cause of the intermediate cause, 22 1, 2 | cause of the intermediate cause, and the intermediate is 23 1, 2 | the intermediate is the cause ~of the ultimate cause, 24 1, 2 | the cause ~of the ultimate cause, whether the intermediate 25 1, 2 | whether the intermediate cause be several, or only ~one. 26 1, 2 | one. Now to take away the cause is to take away the effect. 27 1, 2 | Therefore, if ~there be no first cause among efficient causes, 28 1, 2 | ultimate, nor any intermediate cause. But if in efficient causes 29 1, 2 | will be no first efficient cause, ~neither will there be 30 1, 2 | admit ~a first efficient cause, to which everyone gives 31 1, 2 | maximum in any genus is the cause ~of all in that genus; as 32 1, 2 | the maximum heat, is the cause of ~all hot things. Therefore 33 1, 2 | which is to all ~beings the cause of their being, goodness, 34 1, 2 | to God, as to its first cause. So also whatever is done ~ 35 1, 2 | traced back to some higher cause other than ~human reason 36 1, 3 | is ~the first efficient cause. He is therefore of His 37 1, 3 | effect is assimilated to its cause; for every agent ~produces 38 1, 3 | nothing can be the ~sufficient cause of its own existence, if 39 1, 3 | God the first efficient cause. Therefore it is impossible 40 1, 3 | since ~He is the first cause. Hence it follows that there 41 1, 3 | because every composite has a cause, for ~things in themselves 42 1, 3 | is ~the first efficient cause. Fourthly, because in every 43 1, 3 | things imitate ~the first cause. But it is of the essence 44 1, 3 | 2/2~Further, the first cause rules all things without 45 1, 3 | God is the first efficient cause. Now the efficient cause ~ 46 1, 3 | cause. Now the efficient cause ~is not identical numerically 47 1, 3 | identical with an efficient cause; for the ~former is merely 48 1, 3 | God is the first efficient cause, to act belongs to Him ~ 49 1, 3 | efficient and exemplar cause, but not as being their 50 1, 4 | the order of efficient cause, which must be most perfect. 51 1, 4 | be found in the effective cause: either in the same ~formality, 52 1, 4 | virtually in the efficient cause: and although ~to pre-exist 53 1, 4 | potentiality of a material cause is to pre-exist in a ~more 54 1, 4 | virtually in the efficient cause is ~to pre-exist not in 55 1, 4 | God is the first effective cause of things, the perfections 56 1, 4 | but that He is all, as the cause of all." ~Secondly, from 57 1, 4 | unity ~pre-exist in the cause of all things; and thus 58 1, 4 | they fall short of their cause," not merely ~in intensity 59 1, 4 | order, but not between a cause and that which is ~caused." 60 1, 5 | being is good?~(4) To what cause should goodness be reduced?~( 61 1, 5 | says, from ~creatures, as a cause from its effects. But goodness, 62 1, 5 | implies the idea of a final cause, the causality of ~which 63 1, 5 | Hence the end is called ~the cause of causes. Thus goodness, 64 1, 5 | causes. Thus goodness, as a cause, is prior to being, as is ~ 65 1, 5 | them, but so far as it can cause ~them - if, indeed, by non-existence 66 1, 5 | the habitude of a ~formal cause only, either inherent or 67 1, 5 | has the aspect of a final cause?~Aquin.: SMT FP Q[5] A[4] 68 1, 5 | not the aspect of a final cause, but ~rather of the other 69 1, 5 | the aspect of a formal ~cause. Therefore goodness has 70 1, 5 | has the aspect of a formal cause.~Aquin.: SMT FP Q[5] A[4] 71 1, 5 | the aspect of an efficient cause. Therefore ~goodness has 72 1, 5 | the aspect of an efficient cause.~Aquin.: SMT FP Q[5] A[4] 73 1, 5 | to God as the efficient cause. Therefore goodness implies 74 1, 5 | the aspect of an efficient cause.~Aquin.: SMT FP Q[5] A[4] 75 1, 5 | has the aspect of a final cause.~Aquin.: SMT FP Q[5] A[4] 76 1, 5 | the idea ~of an efficient cause, and also of a formal cause. 77 1, 5 | cause, and also of a formal cause. For we see that what ~is 78 1, 5 | to the nature of a formal cause.~Aquin.: SMT FP Q[5] A[4] 79 1, 5 | reference to ~the final cause.~Aquin.: SMT FP Q[5] A[5] 80 1, 6 | God is the first effective cause of all things, it is manifest 81 1, 6 | to the first efficient ~cause, saying that, God is called 82 1, 6 | good is in God as in its cause, and hence it belongs to ~ 83 1, 6 | things are in God as in their cause.~Aquin.: SMT FP Q[6] A[1] 84 1, 6 | from Him as from the first cause. They do not, however, flow 85 1, 6 | an effect in the univocal cause is found uniformly; but 86 1, 6 | uniformly; but in ~the equivocal cause it is found more excellently, 87 1, 6 | first, but not the univocal, cause of all things, it must be 88 1, 8 | is in all things as the cause of the being of all ~things; 89 1, 8 | the manner of an efficient cause; and thus He is in all things ~ 90 1, 8 | is present to all as the cause of their being.~Aquin.: 91 1, 8 | present to all things as the ~cause of their being.~Aquin.: 92 1, 10 | not future; but He cannot cause him not to be while he is, 93 1, 10 | time, is in some ~way the cause of all movement. But aeviternal 94 1, 10 | for one angel is not the cause of another angel. Therefore ~ 95 1, 10 | may be considered from the cause why time is one; for ~we 96 1, 10 | principle of all duration is the cause of the unity of time. Thus 97 1, 10 | assign primary ~matter as the cause why time is one; as it is 98 1, 10 | that ~the one should be the cause of all, but that it be more 99 1, 11 | idea or in principle or cause, it will be "many" absolutely 100 1, 11 | because one is the "per se" cause of one, and many ~are only 101 1, 11 | are only the accidental cause of one, inasmuch as they 102 1, 11 | substance is not equally the cause of unity; for the substance 103 1, 12 | natural desire ~to know the cause of any effect which he sees; 104 1, 12 | so ~far as to the first cause of things, the natural desire 105 1, 12 | Him as ~the effect of its cause, and as potentiality to 106 1, 12 | are in the power of their cause. Therefore all things are 107 1, 12 | an effect is seen in its cause. Now it is clear that the 108 1, 12 | that the more ~perfectly a cause is seen, the more of its 109 1, 12 | know all the effects of a ~cause and the reasons for those 110 1, 12 | for those effects in the cause itself, if it ~comprehends 111 1, 12 | if it ~comprehends the cause wholly. Now no created intellect 112 1, 12 | the power of God as ~their cause. Hence from the knowledge 113 1, 12 | effects and depend on their cause, we can be led ~from them 114 1, 12 | belong to Him, as the first cause of all ~things, exceeding 115 1, 12 | creatures so far as to be the ~cause of them all; also that creatures 116 1, 13 | good," we mean, God is the cause of goodness in things; ~ 117 1, 13 | For He is assuredly the cause of ~bodies in the same way 118 1, 13 | the same way as He is the cause of good things; therefore 119 1, 13 | no more than, "God is the cause of ~good things," it might 120 1, 13 | inasmuch as He is the cause of bodies. So also to say 121 1, 13 | as it signifies only the cause of ~the health in the animal 122 1, 13 | than to say the He is the ~cause of our life, or that He 123 1, 13 | meaning is not, "God ~is the cause of goodness," or "God is 124 1, 13 | express the relation of cause to creatures; for thus it 125 1, 13 | the power of the efficient cause, receives the ~similitude 126 1, 13 | sign and the latter the cause: or according as one thing 127 1, 13 | since medicine is the cause of health in the animal 128 1, 13 | God as its principle and ~cause, wherein all perfections 129 1, 13 | to medicine signifies the cause of the same ~health.~Aquin.: 130 1, 13 | non-univocal agent is the universal cause of the ~whole species, as 131 1, 13 | instance the sun is the cause of the generation of ~all 132 1, 13 | the universal efficient cause ~of the whole species (otherwise 133 1, 13 | otherwise it would be the cause of itself, since it ~is 134 1, 13 | species), but is a particular cause of this ~individual which 135 1, 13 | Therefore the universal cause of the whole species is 136 1, 13 | agent; and the universal cause comes before the particular 137 1, 13 | comes before the particular cause. But ~this universal agent, 138 1, 13 | are ~applied to God as the cause of all creatures, as Dionysius 139 1, 13 | to anything through its cause, is ~applied to it secondarily, 140 1, 13 | of medicine, which is the cause of health. Therefore ~these 141 1, 13 | called healthy as being the cause ~of health in the animal; 142 1, 13 | were spoken of God ~as the cause only, as some have supposed. 143 1, 13 | then only mean "God is the cause of the creature's ~goodness"; 144 1, 13 | applied to God not as the cause only, but also essentially. 145 1, 13 | not only that He is the cause of ~wisdom or goodness, 146 1, 13 | applied ~to God only as cause, and not also essentially, 147 1, 13 | animal, and medicine is the cause of health.~Aquin.: SMT FP 148 1, 13 | God in so far as ~He is a cause, but not absolutely; for 149 1, 13 | comes before the idea of cause. ~Aquin.: SMT FP Q[13] A[ 150 1, 14 | knowledge of God is the cause of things?~(9) Whether God 151 1, 14 | as he ~knows the highest cause; he has "counsel" or "prudence," 152 1, 14 | it is the first effective cause of all things, as is clear 153 1, 14 | existence of the first effective cause - viz. God - is His own 154 1, 14 | in God, as in the first ~cause, must be in His act of understanding, 155 1, 14 | their common and universal cause, and are known by God as 156 1, 14 | their ~first and universal cause. This is to know them by 157 1, 14 | the effect through its ~cause. But God knows things through 158 1, 14 | is known) ~through its cause. Therefore His knowledge 159 1, 14 | effects in Himself as their cause, His knowledge is not ~discursive. ~ 160 1, 14 | God does not know by their cause, known, as it were ~previously, 161 1, 14 | knows the effects in the cause; and ~hence His knowledge 162 1, 14 | knowledge of God is the cause of things?~Aquin.: SMT FP 163 1, 14 | knowledge of God is not the cause of things. ~For Origen says, 164 1, 14 | OBJ 2: Further, given the cause, the effect follows. But 165 1, 14 | knowledge of God is the cause of ~things created, it seems 166 1, 14 | and ~measured cannot be a cause. Therefore the knowledge 167 1, 14 | knowledge of God is not the ~cause of things.~Aquin.: SMT FP 168 1, 14 | knowledge of God is the cause of things. For the ~knowledge 169 1, 14 | of the artificer is the ~cause of the things made by his 170 1, 14 | His knowledge must ~be the cause of things, in so far as 171 1, 14 | knowledge of God as the cause of things is usually called 172 1, 14 | understood according to the cause of ~consequence, and not 173 1, 14 | and not according to the cause of essence. For if things 174 1, 14 | futurity ~of things is the cause why God knows them.~Aquin.: 175 1, 14 | knowledge of God is the cause of things according as ~ 176 1, 14 | things, of which God ~is the cause by His knowledge. Hence, 177 1, 14 | knowledge of God is the cause of what is known by ~Him. 178 1, 14 | Him. But it is not the cause of things that are not, 179 1, 14 | thing that ~is not, has no cause. Therefore God has no knowledge 180 1, 14 | joined to His will is the cause of ~things. Hence it is 181 1, 14 | knowledge is either the cause of the thing known, or is 182 1, 14 | knowledge of God is not the cause of evil, ~nor is it caused 183 1, 14 | knowledge of God is not the cause of evil; but is the ~cause 184 1, 14 | cause of evil; but is the ~cause of the good whereby evil 185 1, 14 | arise from some universal cause. They give the example of ~ 186 1, 14 | that, since God is the cause of ~things by His knowledge, 187 1, 14 | things. For from a necessary cause proceeds a necessary effect. 188 1, 14 | knowledge of God is the cause of things known, as said 189 1, 14 | considered as it is in its cause; and in this way it is considered ~ 190 1, 14 | forasmuch ~as a contingent cause has relation to opposite 191 1, 14 | contingent effect in its cause only, has merely a ~conjectural 192 1, 14 | 1: Although the supreme cause is necessary, the effect 193 1, 14 | the proximate contingent cause; just as the ~germination 194 1, 14 | the proximate ~contingent cause, although the movement of 195 1, 14 | sun which is the first ~cause, is necessary. So likewise 196 1, 14 | God, which is ~the first cause, is necessary.~Aquin.: SMT 197 1, 14 | antecedent is the remote cause of the ~consequent, which 198 1, 14 | reason of the proximate cause. But ~this is to no purpose. 199 1, 14 | antecedent the remote necessary cause, and the consequent a contingent ~ 200 1, 14 | knowledge of God is the cause of things, as shown above ( 201 1, 14 | speculative knowledge is not the cause of the things known. Therefore ~ 202 1, 14 | knowledge of God is the cause, not indeed of Himself, ~ 203 1, 14 | things. He is actually the cause of some, that is, of things ~ 204 1, 14 | and He is virtually the cause of ~others, that is, of 205 1, 15 | the temporal must be the cause of the eternal.~Aquin.: 206 1, 16 | and not its health, is the cause of ~health, for here the 207 1, 16 | thing, not its truth, is the cause of truth in the intellect. 208 1, 16 | of Him as of the first ~cause of all things; thus the 209 1, 16 | the being of God is the cause of all being; and ~His goodness 210 1, 16 | being; and ~His goodness the cause of all good. If therefore 211 1, 16 | understanding is the measure and cause of every other being and 212 1, 16 | in so far as it is the cause of health, and urine is 213 1, 16 | because it was in its cause that it would be. Hence, 214 1, 16 | would be. Hence, if the cause were ~removed, that thing' 215 1, 16 | not future. But the first cause is alone eternal. Hence 216 1, 16 | was in the ~sempiternal cause; and God alone is such a 217 1, 16 | and God alone is such a cause.~Aquin.: SMT FP Q[16] A[ 218 1, 16 | where there is the same cause, there is the same effect. ~ 219 1, 16 | But the same thing is the cause of the truth of the three 220 1, 16 | of Socrates, which is the cause of the truth of ~the proposition, " 221 1, 17 | called false, by way of cause - and thus a thing is said 222 1, 18 | themselves but from the ~cause that generates them. The 223 1, 18 | that "the soul is the cause and principle of the living 224 1, 19 | Whether the will of God is the cause of things?~(5) Whether any 225 1, 19 | things?~(5) Whether any cause can be assigned to the divine 226 1, 19 | moved. But God is the first cause of movement, and ~Himself 227 1, 19 | another; ~and thus He has some cause prior to Himself.~Aquin.: 228 1, 19 | 4: Sometimes a necessary cause has a non-necessary relation 229 1, 19 | the effect, and not in the cause. ~Even so, the sun's power 230 1, 19 | not necessarily from the cause. In the same way, ~that 231 1, 19 | A naturally contingent cause must be determined to act 232 1, 19 | Whether the will of God is the cause of things?~Aquin.: SMT FP 233 1, 19 | the will of God is not the cause of things. For ~Dionysius 234 1, 19 | and so His will is not the cause of things.~Aquin.: SMT FP 235 1, 19 | the divine will is not the cause of things.~Aquin.: SMT FP 236 1, 19 | Further, Whatever is the cause of anything, through being " 237 1, 19 | such" ~a thing, is the cause by nature, and not by will. 238 1, 19 | by will. For fire is the cause ~of heat, as being itself 239 1, 19 | whereas an architect is the cause of a ~house, because he 240 1, 19 | Therefore God is the ~cause of things by His nature, 241 1, 19 | Of one thing there is one cause. But the created things ~ 242 1, 19 | cannot be considered the cause of things.~Aquin.: SMT FP 243 1, 19 | that the will of God is the cause of things; ~and that He 244 1, 19 | nature, unless ~He were to cause something undetermined and 245 1, 19 | relation of effects to their cause. For ~effects proceed from 246 1, 19 | effects ~pre-exist in their cause after the mode of the cause. 247 1, 19 | cause after the mode of the cause. Wherefore since the ~Divine 248 1, 19 | Therefore the will of God is the cause of things.~Aquin.: SMT FP 249 1, 19 | Reply OBJ 4: Even in us the cause of one and the same effect 250 1, 19 | operation. ~But the power is cause, as executing the effect, 251 1, 19 | Thes. Para. 1/1~Whether any cause can be assigned to the divine 252 1, 19 | OBJ 1: It seems that some cause can be assigned to the divine 253 1, 19 | reason of ~operating, is the cause of willing. Therefore the 254 1, 19 | the will of God has some ~cause.~Aquin.: SMT FP Q[19] A[ 255 1, 19 | will is influenced by no cause, there can be no cause assigned 256 1, 19 | no cause, there can be no cause assigned except by ~the 257 1, 19 | But the will of God is the cause of all ~things, as has been 258 1, 19 | If, then, there is no cause of ~His will, we cannot 259 1, 19 | in any natural things any cause, except the ~divine will 260 1, 19 | therefore we ~must assign some cause to the divine will.~Aquin.: 261 1, 19 | willer, on account of no cause, ~depends simply on his 262 1, 19 | the will of God has no cause, ~it follows that all things 263 1, 19 | will, and have no ~other cause. But this also is not admissible.~ 264 1, 19 | 28): "Every efficient ~cause is greater than the thing 265 1, 19 | must not then seek for a cause of it.~Aquin.: SMT FP Q[ 266 1, 19 | wise has the will of God a cause. In proof of which ~we must 267 1, 19 | the intellect, there ~is cause of the will in the person 268 1, 19 | same way as there is ~a cause of the understanding, in 269 1, 19 | understanding the premiss ~is the cause that the conclusion is known. 270 1, 19 | thing cannot ~be its own cause; and yet, it would be true 271 1, 19 | the premisses to be the cause of the conclusion. It is 272 1, 19 | willing the end will be the cause of his willing the ~means. 273 1, 19 | thing cannot be its own cause. Yet it will be true to 274 1, 19 | in God to understand the cause is not ~the cause of His 275 1, 19 | understand the cause is not ~the cause of His understanding the 276 1, 19 | understands the effect ~in the cause, so, in Him, to will an 277 1, 19 | to will an end is not the cause of His willing ~the means, 278 1, 19 | because anything is to ~God a cause of willing, but in so far 279 1, 19 | unable to perceive the ~cause that is shown above all 280 1, 19 | will of God is the first cause, it does not ~exclude intermediate 281 1, 19 | But the effect of a first cause may be ~hindered by a defect 282 1, 19 | a defect of a secondary cause; as the effect of the motive ~ 283 1, 19 | of any particular active ~cause, but not outside the order 284 1, 19 | the order of the universal cause; under which all ~particular 285 1, 19 | included: and if any particular cause fails of its ~effect, this 286 1, 19 | of some other particular cause, ~which is included in the 287 1, 19 | the order of the universal cause. Therefore an ~effect cannot 288 1, 19 | the order of the universal cause. Even in ~corporeal things 289 1, 19 | hindrance of a corporeal cause, must be ~referred through 290 1, 19 | of God is the universal cause of all ~things, it is impossible 291 1, 19 | 1/1~Reply OBJ 3: A first cause can be hindered in its effect 292 1, 19 | deficiency ~in the secondary cause, when it is not the universal 293 1, 19 | not the universal first cause, ~including within itself 294 1, 19 | the first and universal cause, ~does not exclude intermediate 295 1, 19 | inferior in power to ~the first cause, there are many things in 296 1, 19 | looking at the divine ~first cause might have said: "Lazarus 297 1, 19 | the order of the inferior cause a thing shall ~happen; but 298 1, 19 | the order of the higher cause it shall not happen; or ~ 299 1, 19 | of the divine and higher cause. Thus He foretold to ~Ezechias: " 300 1, 19 | 1~OBJ 2: Further, every cause that cannot be hindered, 301 1, 19 | necessary by its antecedent cause is ~necessary absolutely; 302 1, 19 | will as to an antecedent cause, whereby they have necessity. ~ 303 1, 19 | because the effect of a first cause is contingent on account 304 1, 19 | account of ~the secondary cause, from the fact that the 305 1, 19 | the effect of the first cause is ~hindered by deficiency 306 1, 19 | deficiency in the second cause, as the sun's power is ~ 307 1, 19 | no defect of a secondary cause can ~hinder God's will from 308 1, 19 | divine will. For when ~a cause is efficacious to act, the 309 1, 19 | effect follows upon the cause, not ~only as to the thing 310 1, 19 | 3): "No wise man is the cause of ~another man becoming 311 1, 19 | less therefore is God the cause of man becoming worse; and 312 1, 19 | when He is ~said to be the cause of a thing, He is said to 313 1, 19 | as the will of God is the cause of things, so is His wisdom. ~ 314 1, 19 | 1: Knowledge is not the cause of a thing being done, unless ~ 315 1, 20 | that God's will is the cause of all ~things. It must 316 1, 20 | since our will ~is not the cause of the goodness of things, 317 1, 20 | to anything, is not the cause of ~its goodness; but conversely 318 1, 20 | this, that He Himself, the cause of all things, by His ~abounding 319 1, 20 | since God's love is the cause of goodness in things, as 320 1, 20 | because God's will is the cause of ~goodness in things; 321 1, 20 | Since God's will is the cause of goodness in things, the ~ 322 1, 21 | is free which is its own cause. In ~the word debt, therefore, 323 1, 21 | Now the mind, that is the cause of the thing, is ~related 324 1, 21 | that of the effect with its cause and rule: ~as has been said 325 1, 21 | the influence of the first cause is more intense than that 326 1, 22 | Since, however, God is the cause of things by His ~intellect, 327 1, 22 | the ~effect comes from a cause other than, and outside 328 1, 22 | the order of a particular cause; but not the ~order of a 329 1, 22 | the ~order of a universal cause. For nothing escapes the 330 1, 22 | the order of a particular ~cause, except through the intervention 331 1, 22 | of some other ~particular cause; as, for instance, wood 332 1, 22 | included ~under the universal cause, it could not be that any 333 1, 22 | range of that universal cause. So far then as an effect ~ 334 1, 22 | the order of a particular cause, it is said to be casual 335 1, 22 | fortuitous in respect to that cause; but if we regard the universal ~ 336 1, 22 | we regard the universal ~cause, outside whose range no 337 1, 22 | is traced to God as to a ~cause, it necessarily follows 338 1, 22 | particular under a ~universal cause. God, however, extends His 339 1, 22 | it ~appertains to every cause to direct its effect to 340 1, 22 | wherefore every ~active cause is a cause of the effect 341 1, 22 | every ~active cause is a cause of the effect of providence. 342 1, 22 | effect that has a "per se" cause, either present or ~past, 343 1, 23 | Whether merits are the cause or reason of predestination, 344 1, 23 | relation to grace, as of cause to effect, and of act to 345 1, 23 | But predestination is the cause of the salvation ~of the 346 1, 23 | reprobation will likewise be the cause of ~the loss of the reprobate. 347 1, 23 | predestination. ~This latter is the cause both of what is expected 348 1, 23 | Reprobation, however, is not the cause of what is ~in the present - 349 1, 23 | namely, sin; but it is the cause of abandonment by God. ~ 350 1, 23 | abandonment by God. ~It is the cause, however, of what is assigned 351 1, 23 | will in ~loving does not cause good, but we are incited 352 1, 23 | good to someone, is the cause of that good ~possessed 353 1, 23 | foreknowledge of merits is the cause of predestination?~Aquin.: 354 1, 23 | foreknowledge of merits is the cause of ~predestination. For 355 1, 23 | foreknowledge of merits is the cause of predestination.~Aquin.: 356 1, 23 | Therefore it must be the cause of reason of predestination.~ 357 1, 23 | foreknowledge of merits is not the cause or reason of predestination.~ 358 1, 23 | that we cannot assign any cause of the divine will on the 359 1, 23 | to say that merit is the cause of ~divine predestination 360 1, 23 | predestination has any ~cause; or what comes to the same 361 1, 23 | life are the reason and ~cause of the effect of predestination. 362 1, 23 | what flows from a secondary cause and ~from a first cause. 363 1, 23 | cause and ~from a first cause. For the providence of God 364 1, 23 | should not be the reason or cause ~of another; a subsequent 365 1, 23 | previous effect, as ~its final cause; and the previous effect 366 1, 23 | subsequent as its meritorious cause, which is reduced to the 367 1, 23 | general should have any cause as coming from us; ~because 368 1, 23 | foreknown by God is not the cause of ~conferring grace, except 369 1, 23 | after the manner of a final cause; as was ~explained above.~ 370 1, 23 | they cannot so help as to cause anyone to ~become predestined. 371 1, 23 | of the first ~universal cause, as has been said above ( 372 1, 24 | life in ~itself, but in its cause only. Yet though these latter 373 1, 25 | knowledge and will are the cause of things. But the cause 374 1, 25 | cause of things. But the cause and principle ~of a thing 375 1, 25 | consideration of His power, as the cause precedes the ~operation 376 1, 25 | were infinite, it would cause instantaneous ~movement. 377 1, 25 | God, however, does not cause instantaneous movement, 378 1, 25 | infinite power, it would cause a non-temporal movement. 379 1, 25 | reference to ~its proximate cause. Hence those things which 380 1, 25 | in reference to a higher cause. Those ~things, however, 381 1, 25 | condition of the proximate cause that the effect has ~contingency 382 1, 25 | but that His will is the cause of all things; nor ~is that 383 1, 27 | effect, proceeding from its cause; ~so Arius took it, saying 384 1, 27 | this procession to mean the cause ~proceeding to the effect, 385 1, 27 | movement ~or by way of a cause proceeding forth to its 386 1, 32 | as effects do ~to their cause. Accordingly, by natural 387 1, 33 | Ghost. For principle and cause are the same, ~according 388 1, 33 | that the ~Father is the cause of the Son. Therefore we 389 1, 33 | The Greeks use the words "cause" and "principle" ~indifferently, 390 1, 33 | Doctors do not use ~the word "cause," but only "principle." 391 1, 33 | is a wider term than "cause"; as "cause" is more common 392 1, 33 | wider term than "cause"; as "cause" is more common than "element." ~ 393 1, 33 | principle, but not the cause. Now the wider a term is, 394 1, 33 | creature. ~Hence this term "cause" seems to mean diversity 395 1, 33 | to be found between the cause and the effect a distance 396 1, 36 | what is covered by it, some cause or ~principle of that act. 397 1, 36 | preposition ~"through" is the cause of the action, as proceeding 398 1, 36 | in that case it is the cause of why the agent acts, whether 399 1, 36 | whether it be a final ~cause or a formal cause, whether 400 1, 36 | final ~cause or a formal cause, whether it be effective 401 1, 36 | or motive. It is a final ~cause when we say, for instance, 402 1, 36 | of ~gain. It is a formal cause when we say that he works 403 1, 36 | his art. It ~is a motive cause when we say that he works 404 1, 36 | preposition ~"through" is the cause of the action regarded as 405 1, 36 | mean that the mallet is the cause why the artisan acts, ~but 406 1, 36 | acts, ~but that it is the cause why the thing made proceeds 407 1, 36 | secondary and instrumental cause; and thus the Holy Ghost 408 1, 36 | as the power of the first cause joins the second cause to 409 1, 36 | first cause joins the second cause to its ~effect. Hence also 410 1, 37 | construed as denoting a cause, it seems to mean ~that 411 1, 37 | the relation of formal ~cause, because the Holy Ghost 412 1, 37 | having relation to the formal cause, although the garment is ~ 413 1, 39 | the ~habitude of a formal cause, but rather the habitude 414 1, 39 | an efficient or ~material cause; which causes are in all 415 1, 39 | imply the relation ~of final cause, which is first among the 416 1, 39 | Therefore this relation ~of cause should be appropriated to 417 1, 39 | relation of the material cause; which has no place in God; 418 1, 39 | relation of the efficient cause, which can be ~applied to 419 1, 39 | designates an intermediate cause; thus we may say that a 420 1, 39 | the habitude of the final cause (though the first of causes) 421 1, 41 | of action is of itself to cause passion. But ~we do not 422 1, 41 | evidently arises from some cause. Hence action, in its primary ~ 423 1, 41 | action proceeds from some cause ~or principle to what is 424 1, 41 | efficient and compelling cause, and thus necessary means ~ 425 1, 41 | secondly, it means a final cause, when a thing is said ~to 426 1, 41 | is not the consubstantial cause. We can say, however, that ~ 427 1, 42 | form is principally in the cause, and secondarily ~in the 428 1, 42 | again we have effect ~and cause. The tenth is the taking 429 1, 42 | according to each individual cause - so are there many kinds 430 1, 42 | consider the relations of cause and effect, or ~of the principle 431 1, 43 | denotes the habitude of some cause. But the divine person is 432 1, 43 | the divine person is the cause why the gift of ~sanctifying 433 1, 43 | one common mode, as the cause existing in the effects 434 1, 43 | forasmuch as man cannot cause the effect of grace.~Aquin.: 435 1, 44 | FROM GOD, AND OF THE FIRST CAUSE OF ALL ~THINGS (FOUR ARTICLES)~ 436 1, 44 | considered: (1) the first cause ~of beings; (2) the mode 437 1, 44 | creatures from the first cause; ~(3) the principle of the 438 1, 44 | Whether God is the efficient cause of all beings?~(2) Whether 439 1, 44 | Whether God is the exemplar cause of beings or whether there 440 1, 44 | Whether He is the final cause of things?~Aquin.: SMT FP 441 1, 44 | the thing caused to its cause does ~not appear to be essential 442 1, 44 | thing requires an efficient cause in order to exist. ~Therefore 443 1, 44 | not require an efficient cause. ~But no necessary thing 444 1, 44 | whatever things have a cause, can be demonstrated by ~ 445 1, 44 | be demonstrated by ~that cause. But in mathematics demonstration 446 1, 44 | not made by the efficient ~cause, as appears from the Philosopher ( 447 1, 44 | as from their efficient cause.~Aquin.: SMT FP Q[44] A[ 448 1, 44 | greatest in truth, is the cause of every being and of every ~ 449 1, 44 | greatest in heat is the cause of all heat.~Aquin.: SMT 450 1, 44 | Though the relation to its cause is not part of the ~definition 451 1, 44 | what is necessary ~has no cause (Phys. viii, text 46). But 452 1, 44 | necessary things which have a cause of their ~necessity. But 453 1, 44 | reason why an efficient cause is required is not ~merely 454 1, 44 | effect might ~not be if the cause were not. For this conditional 455 1, 44 | should have an efficient ~cause in proportion to its being. 456 1, 44 | mathematics has an efficient cause, still, its relation to 457 1, 44 | still, its relation to that cause is ~not the reason why it 458 1, 44 | object from its ~efficient cause.~Aquin.: SMT FP Q[44] A[ 459 1, 44 | being, and who assigned a ~cause to things, not as "these," 460 1, 44 | Therefore whatever is the cause of things considered as 461 1, 44 | as beings, must be ~the cause of things, not only according 462 1, 44 | created by the ~universal cause of things.~Aquin.: SMT FP 463 1, 44 | 1/1~Whether the exemplar cause is anything besides God?~ 464 1, 44 | would seem that the exemplar cause is something besides God. ~ 465 1, 44 | effect is like its exemplar cause. But creatures are far from ~ 466 1, 44 | God is not their exemplar cause.~Aquin.: SMT FP Q[44] A[ 467 1, 44 | God is the first exemplar cause of all things. In proof ~ 468 1, 44 | Whether God is the final cause of all things?~Aquin.: SMT 469 1, 44 | that God is not the final cause of all things. For ~to act 470 1, 44 | Therefore He is not the final cause of ~all things.~Aquin.: 471 1, 44 | OBJ 4: Further, the final cause is the first of causes. 472 1, 44 | therefore, ~God is the efficient cause and the final cause, it 473 1, 44 | efficient cause and the final cause, it follows that before ~ 474 1, 44 | exemplar and the final ~cause of all things, and since 475 1, 45 | imports relation of some ~cause, and especially of the material 476 1, 45 | especially of the material cause; as when we say that a statue ~ 477 1, 45 | being, nor in ~any way its cause. Therefore to create is 478 1, 45 | being from the universal cause, which is God; and this ~ 479 1, 45 | not signify the material cause, but only ~order; as when 480 1, 45 | it imports the material cause, which is denied.~Aquin.: 481 1, 45 | God, Who is the universal cause of all being. Hence it is ~ 482 1, 45 | made" import a relation of cause to the effect, and ~of effect 483 1, 45 | effect, and ~of effect to the cause, and imply change only as 484 1, 45 | being by the ~universal cause of all beings, which is 485 1, 45 | first and most universal ~cause, and that is God. Hence 486 1, 45 | proper act of the ~universal cause, still some inferior cause 487 1, 45 | cause, still some inferior cause acting by the power of the ~ 488 1, 45 | the power of the ~first cause, can create. And thus Avicenna 489 1, 45 | the secondary instrumental cause ~does not participate the 490 1, 45 | the action of the superior cause, except inasmuch as ~by 491 1, 45 | individual man cannot be the cause of human nature ~absolutely, 492 1, 45 | because he would then be the cause of himself; but he is the ~ 493 1, 45 | himself; but he is the ~cause of human nature being in 494 1, 45 | that no created being can cause ~anything, unless something 495 1, 45 | what ~comes first is the cause of what is after; and what 496 1, 45 | what is perfect is the ~cause of what is imperfect. But 497 1, 45 | the divine Persons are the cause of the processions of things, 498 1, 45 | is, properly speaking, to cause or produce the ~being of 499 1, 45 | will of God, God is the cause of things by His intellect 500 1, 45 | just as the craftsman is cause of the things made by his


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