Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library
Alphabetical    [«  »]
matrimony 325
matris 2
matt 6
matter 3506
mattered 1
matters 927
matth 147
Frequency    [«  »]
3554 human
3551 7
3543 must
3506 matter
3474 at
3453 answer
3442 augustine
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

matter

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-3506

     Part, Question
1 1, 1 | subject-matter?~(8) Whether it is a matter of argument?~(9) Whether 2 1, 1 | i.e. abstracting from ~matter), but the physicist by means 3 1, 1 | the physicist by means of matter itself. Hence there is no ~ 4 1, 1 | Whether sacred doctrine is a matter of argument?~Aquin.: SMT 5 1, 1 | seems this doctrine is not a matter of argument. For Ambrose ~ 6 1, 1 | sacred doctrine is not a ~matter of argument.~Aquin.: SMT 7 1, 1 | OBJ 2: Further, if it is a matter of argument, the argument 8 1, 1 | sacred doctrine ~is not a matter of argument.~Aquin.: SMT 9 1, 2 | a proof, accepting, as a matter of faith, something which 10 1, 3 | Whether He is composed of matter and form?~(3) Whether in 11 1, 3 | Whether God is composed of matter and form?~Aquin.: SMT FP 12 1, 3 | that God is composed of matter and form. For whatever ~ 13 1, 3 | has a soul is composed of matter and form; since the soul 14 1, 3 | Therefore God ~is composed of matter and form.~Aquin.: SMT FP 15 1, 3 | Therefore God is composed of matter ~and form.~Aquin.: SMT FP 16 1, 3 | Para. 1/1~OBJ 3: Further, matter is the principle of individualization. 17 1, 3 | Therefore He ~is composed of matter and form.~Aquin.: SMT FP 18 1, 3 | Whatever is composed of matter and form is a body; for ~ 19 1, 3 | is the first property of matter. But God is not a body ~ 20 1, 3 | therefore He is not composed of ~matter and form.~Aquin.: SMT FP 21 1, 3 | that, It is impossible that matter should exist in God. First, ~ 22 1, 3 | in God. First, ~because matter is in potentiality. But 23 1, 3 | God should be composed of matter and form. Secondly, because 24 1, 3 | everything ~composed of matter and form owes its perfection 25 1, 3 | participated, inasmuch as matter participates ~the form. 26 1, 3 | God should be composed of ~matter and form. Thirdly, because 27 1, 3 | form; and not ~composed of matter and form.~Aquin.: SMT FP 28 1, 3 | which can be received in matter are individualized by ~matter, 29 1, 3 | matter are individualized by ~matter, which cannot be in another 30 1, 3 | which cannot be ~received in matter, but is self-subsisting, 31 1, 3 | it does not follow that matter exists in God.~Aquin.: SMT 32 1, 3 | that in things composed of matter and form, the ~nature or 33 1, 3 | man is man. Now individual matter, with ~all the individualizing 34 1, 3 | distinguishing this ~particular matter, are not included in humanity; 35 1, 3 | regard to the individualizing matter. On the ~other hand, in 36 1, 3 | in things not composed of matter and form, in which ~individualization 37 1, 3 | is not due to individual matter - that is to say, to ~"this" 38 1, 3 | that is to say, to ~"this" matter - the very forms being individualized 39 1, 3 | then ~is not composed of matter and form, He must be His 40 1, 3 | body; nor ~composition of matter and form; nor does His nature 41 1, 3 | same. But God and primary matter exist, and in no way ~differ 42 1, 3 | absolutely the same. But ~primary matter enters into the composition 43 1, 3 | composite. But God and primary matter ~are altogether simple. 44 1, 3 | taught that God was primary matter. Now all these ~contain 45 1, 3 | begets man. But primary matter can be neither ~numerically 46 1, 3 | among beings - not ~even matter, nor form, though they are 47 1, 3 | of every ~compound. For matter is merely potential; and 48 1, 3 | strictly speaking, primary matter and God do not differ, but ~ 49 1, 4 | most imperfect. For since matter as such is merely ~potential, 50 1, 4 | most perfect. For just as ~matter, as such, is merely potential, 51 1, 4 | more imperfect way, since matter as such is imperfect, and 52 1, 5 | some ~end; and by an agent matter is moved to its form. Hence 53 1, 5 | not distinguishing primary matter from privation, said that ~ 54 1, 5 | from privation, said that ~matter was non-being, goodness 55 1, 5 | than ~being; for primary matter participates in goodness 56 1, 5 | desirability. Now primary matter does ~not imply desirability, 57 1, 5 | desires. Therefore primary ~matter does not contain the formality 58 1, 5 | Reply OBJ 3: As primary matter has only potential being, 59 1, 5 | the Platonists, primary matter ~may be said to be a non-being 60 1, 5 | abstracted from motion and ~matter; thus they cannot have the 61 1, 7 | because it has parts and matter, as ~is said in Phys. iii. 62 1, 7 | forasmuch as they ~asserted that matter was the first principle; 63 1, 7 | because it is ~not finite. Now matter is in a way made finite 64 1, 7 | by form, and the form by ~matter. Matter indeed is made finite 65 1, 7 | and the form by ~matter. Matter indeed is made finite by 66 1, 7 | finite by form, inasmuch as matter, before ~it receives its 67 1, 7 | form is made finite by ~matter, inasmuch as form, considered 68 1, 7 | many; but ~when received in matter, the form is determined 69 1, 7 | one particular ~thing. Now matter is perfected by the form 70 1, 7 | infinite as attributed to matter, has the nature of something ~ 71 1, 7 | it is as it were formless matter. On the other hand, form ~ 72 1, 7 | is not made perfect by matter, but rather is contracted 73 1, 7 | rather is contracted by matter; and ~hence the infinite, 74 1, 7 | form not determined by ~matter, has the nature of something 75 1, 7 | quantity is the infinite of ~matter; such a kind of infinite 76 1, 7 | OBJ 3: Further, primary matter is something other than 77 1, 7 | Q[3], A[8]). But primary matter is infinite. Therefore something ~ 78 1, 7 | to infinite as applied to matter, it ~is manifest that everything 79 1, 7 | possesses a form; and thus ~its matter is determined by form. But 80 1, 7 | determined by form. But because matter, considered as ~existing 81 1, 7 | the forms of which are in matter, are ~absolutely finite, 82 1, 7 | forms ~are not received into matter, but are self-subsisting, 83 1, 7 | terminated, nor contracted by any matter. But ~because a created 84 1, 7 | intellect is a form not in ~matter, but either wholly separated 85 1, 7 | either wholly separated from matter, as is the angelic ~substance, 86 1, 7 | 1/1~Reply OBJ 3: Primary matter does not exist by itself 87 1, 7 | created. Nevertheless, primary matter even as a ~potentiality 88 1, 7 | confined to individuality by matter. And so assuming from these 89 1, 7 | naturally, as regards its matter and form.~Aquin.: SMT FP 90 1, 7 | shown above, belongs to ~matter. Now by division of the 91 1, 7 | the whole we approach to matter, forasmuch as ~parts have 92 1, 7 | parts have the aspect of matter; but by addition we approach 93 1, 7 | infinite in quantity refers to matter, and ~does not agree with 94 1, 7 | movement: for it is proper to matter to be in ~potentiality.~ 95 1, 7 | because we thus approach ~matter, as was shown in the preceding 96 1, 8 | said to be in another no matter how; and thus the accidents 97 1, 8 | essence, as the form and the matter are ~called parts of the 98 1, 8 | everywhere, ~and always; primary matter also, since it is in all 99 1, 8 | universal, and also primary matter are indeed ~everywhere; 100 1, 9 | Hier. i) ~expounds the matter, that every procession of 101 1, 9 | says (Metaph. ii) that "matter is in everything which is ~ 102 1, 9 | angels and ~souls, have not matter. Therefore to be immutable 103 1, 9 | being, inasmuch as their matter can exist with ~privation 104 1, 9 | in the celestial bodies matter is ~not consistent with 105 1, 9 | whole potentiality of the matter; therefore these bodies 106 1, 10 | hand others assign primary ~matter as the cause why time is 107 1, 11 | being, and ~abstracted from matter only in idea. But "one" 108 1, 11 | entity and does not depend on matter in its ~being. And although 109 1, 12 | Reply OBJ 2: The infinity of matter not made perfect by form, 110 1, 12 | the form not limited by matter, is in itself supremely 111 1, 12 | in ~this one individual matter; as all bodies. But others 112 1, 12 | natures, not residing in matter at all, which, however, 113 1, 12 | exists only in individual matter we know naturally, ~forasmuch 114 1, 12 | is the form of certain matter. ~Now our soul possesses 115 1, 12 | existing in individual ~matter; hence sense knows only 116 1, 12 | exist only in individual matter; not as they are in such ~ 117 1, 12 | are in such ~individual matter, but according as they are 118 1, 12 | natures that are not in matter; but this is beyond the 119 1, 12 | as it is elevated above matter in its own nature, can be 120 1, 12 | have a form residing in ~matter, still it resolves the composite 121 1, 12 | its being in corporeal matter; hence naturally it knows 122 1, 12 | only what has a ~form in matter, or what can be known by 123 1, 13 | potentiality, as is primary matter. ~Secondly, because it would 124 1, 13 | compound things having forms in matter; therefore, as was said 125 1, 14 | the form comes from the matter. Hence, as we have said 126 1, 14 | receive images free from matter, and the ~intellect is still 127 1, 14 | is more separated from ~matter and unmixed, as said in 128 1, 14 | as the form perfects the matter by giving it ~existence, 129 1, 14 | does not belong to primary matter, ~which is a potentiality, 130 1, 14 | intelligible objects as ~primary matter has to natural things; for 131 1, 14 | objects, just as primary matter is to natural ~things. Hence 132 1, 14 | in act and free from all ~matter and potentiality, that God 133 1, 14 | principle of singularity is ~matter, which, since it is in potentiality 134 1, 14 | individualized except by individual matter. Hence he who knows Socrates ~ 135 1, 14 | universality, but also to ~matter, as we shall prove further 136 1, 14 | which are individualized by matter. For ~since He knows things 137 1, 14 | 1~Reply OBJ 3: Although matter as regards its potentiality 138 1, 14 | is used here ~only as the matter of the word, and not as 139 1, 14 | the application of form to matter, and not the ~resolution 140 1, 15 | which he forms the ~house in matter. Now, it is not repugnant 141 1, 15 | the form of the house in matter. ~But if he understands 142 1, 15 | Further, God knows primary matter, of which there can be no 143 1, 15 | some to have considered matter as not ~created; and therefore 144 1, 15 | postulated not an idea of matter but a concause ~with matter. 145 1, 15 | matter but a concause ~with matter. Since, however, we hold 146 1, 15 | Since, however, we hold matter to be created by God, though ~ 147 1, 15 | though ~not apart from form, matter has its idea in God; but 148 1, 15 | idea of the composite; for matter in itself can neither exist, 149 1, 15 | things are individualized by matter, which, as some say, he 150 1, 16 | place or time, as primary matter is said to be one, not because 151 1, 16 | is immutable; as primary ~matter is unbegotten and incorruptible, 152 1, 18 | kind pass out to external matter, as to heat or to cut; whilst ~ 153 1, 18 | 3: If form only, and not matter, belonged to natural things, ~ 154 1, 18 | that man ~as he exists in matter, is man only by participation. 155 1, 18 | participation. But since matter enters into the being of 156 1, 18 | architect's mind than in matter; yet a material house is 157 1, 19 | his will about ~the same matter in different ways; thus 158 1, 22 | rather to ~the necessity of matter, as Democritus, and others 159 1, 23 | passing out to external matter imply of themselves ~passion - 160 1, 23 | the disposition ~of the matter. Thus we might say that 161 1, 23 | assigned, since primary matter is altogether uniform, why ~ 162 1, 23 | this particular part of matter is ~under this particular 163 1, 24 | of the book ~of life as a matter of fact, but only in the 164 1, 25 | not in God. For as primary matter is to ~power, so God, who 165 1, 25 | is to act. But primary matter, ~considered in itself, 166 1, 25 | For form is better than matter; and action ~than active 167 1, 25 | an infinity in regard ~to matter not limited by any form; 168 1, 25 | however, we consider the matter ~aright, since power is 169 1, 25 | 1~I answer that, In this matter certain persons erred in 170 1, 27 | act tending to external matter, so there must be an ~inward 171 1, 27 | action tending to external matter, or to ~an exterior effect; 172 1, 27 | opposed ~to corruption; while matter is the subject of both. 173 1, 27 | existence were ~received into matter or into a subject (which 174 1, 29 | formal or ~material, both matter and form are commonly called 175 1, 29 | signifies a being composed of matter and form. Now ~that which 176 1, 29 | that which is composed of matter and form is the individual 177 1, 29 | says (Com. Praed.) that matter is called ~hypostasis, and 178 1, 29 | subsistence. But ~neither form nor matter can be called person. Therefore 179 1, 29 | Hence in things composed of matter and ~form, the essence signifies 180 1, 29 | only the form, nor only the matter, but ~what is composed of 181 1, 29 | but ~what is composed of matter and the common form, as 182 1, 29 | what is composed of this matter and this form has the nature ~ 183 1, 29 | essence in things composed of matter and form, as we said above 184 1, 29 | The individual composed of matter and form substands in ~relation 185 1, 29 | from the very nature of matter. Hence Boethius says ~(De 186 1, 29 | actual existence to the matter and makes it ~subsist as 187 1, 29 | ascribes ~hypostasis to matter, and {ousiosis}, or subsistence, 188 1, 29 | to the form, ~because the matter is the principle of substanding, 189 1, 29 | principle ~of individuation is matter; while God is immaterial: 190 1, 29 | individuality comes from matter; but only in the sense which ~ 191 1, 32 | danger of heresy, before the matter has been ~considered or 192 1, 35 | Therefore we must explain the matter otherwise by saying that, 193 1, 36 | invisible, and ~has but little matter; hence we apply this term 194 1, 36 | which differ only by their matter; as for instance ~one smith 195 1, 36 | fathers had understood of the ~matter. Therefore, because at the 196 1, 36 | assembled in the west, the matter ~was explicitly defined 197 1, 37 | Body Para. 3/3~To make the matter clear, we must consider 198 1, 39 | natures ~are individualized by matter which is the subject of 199 1, 39 | is made individual by the matter, ~and thus the nature is 200 1, 39 | For nothing can be its own matter, ~nor its own active principle. 201 1, 40 | excludes the composition of matter and form, it follows that 202 1, 40 | created it results from their matter or their form. Now origin 203 1, 40 | form is abstracted from the matter, as the form of a ~circle 204 1, 40 | intellect from any sensible matter. The ~difference between 205 1, 40 | abstraction of the form ~from the matter, both the form and the matter 206 1, 40 | matter, both the form and the matter remain in the intellect; ~ 207 1, 40 | particular in God, ~nor form and matter, in reality; nevertheless, 208 1, 40 | abstraction of the form from the matter, if the ~non-personal properties 209 1, 41 | something out of external matter, as a carpenter makes a 210 1, 41 | workman ~makes a thing out of matter, so God makes things out 211 1, 41 | that which is produced from matter, is made ~by a change of 212 1, 41 | consubstantial principle, no ~matter in what way it is so, whether 213 1, 41 | multiplied ~except in respect of matter, which is not in God. Wherefore 214 1, 41 | and the total absence of matter in God ~require that there 215 1, 42 | abstraction of a species from matter, as ~sense receives the 216 1, 44 | beings?~(2) Whether primary matter is created by God, or is 217 1, 44 | Para. 1/1~Whether primary matter is created by God?~Aquin.: 218 1, 44 | would seem that primary matter is not created by God. For ~ 219 1, 44 | text 62). But primary matter has no subject. Therefore 220 1, 44 | subject. Therefore primary matter ~cannot have been made by 221 1, 44 | first passive principle ~is matter. Therefore God and primary 222 1, 44 | Therefore God and primary matter are two principles divided ~ 223 1, 44 | degree actual. But primary matter is only in ~potentiality, 224 1, 44 | against the ~nature of primary matter to be a thing made.~Aquin.: 225 1, 44 | nothing" - viz. primary matter.~Aquin.: SMT FP Q[44] A[ 226 1, 44 | the substantial form ~and matter, which latter they imagined 227 1, 44 | into ~consideration that matter is contracted by its form 228 1, 44 | to say that also primary matter is created by the ~universal 229 1, 44 | being; from which emanation ~matter itself is not excluded, 230 1, 44 | adduced does not show that matter is not ~created, but that 231 1, 44 | produces a determinate form in matter ~by reason of the exemplar 232 1, 44 | a man's nature to be in matter, and so a man ~without matter 233 1, 44 | matter, and so a man ~without matter is impossible. Therefore 234 1, 44 | things, and since primary matter is from Him, it follows ~ 235 1, 45 | nothing" cannot be the matter of being, nor in ~any way 236 1, 45 | their form, but presupposes ~matter. If therefore God did only 237 1, 45 | the subject of ~which is matter. But in creation, by which 238 1, 45 | in ~natural generation is matter. Therefore matter, and not 239 1, 45 | generation is matter. Therefore matter, and not the composite, ~ 240 1, 45 | reason does not prove that matter alone is created, ~but that 241 1, 45 | alone is created, ~but that matter does not exist except by 242 1, 45 | whole being, and not only matter.~Aquin.: SMT FP Q[45] A[ 243 1, 45 | creation, since it has no matter from which ~to be made. 244 1, 45 | of the world ~creates the matter of inferior bodies. And 245 1, 45 | his action a determinate matter whereby he is an individual 246 1, 45 | fire intends to reduce the ~matter of water to an act like 247 1, 45 | the agent to reduce the matter ~to act. Hence a much greater 248 1, 45 | produced from anything, since matter has no part in it. ~Therefore 249 1, 45 | but ~previously exist in matter; for they asserted that 250 1, 45 | from ignorance concerning matter, and from not knowing how 251 1, 45 | because forms pre-exist in ~matter, "in potentiality," they 252 1, 45 | composite," which is made from matter.~Aquin.: SMT FP Q[45] A[ 253 1, 46 | exist. But possible being is matter, ~which is in potentiality 254 1, 46 | the ~world began to exist, matter must have existed before 255 1, 46 | existed before the world. But ~matter cannot exist without form: 256 1, 46 | without form: while the matter of the world with its ~form 257 1, 46 | i, text 82) proves that matter is unbegotten, and also ( 258 1, 46 | a passive power which is matter, but ~according to the active 259 1, 46 | i, text 82) proves that matter is ~unbegotten from the 260 1, 46 | either way, except ~that matter and heaven did not begin 261 1, 46 | heaven. But we say that matter and heaven were produced ~ 262 1, 46 | form, and ~presupposes the matter; and hence it is necessary 263 1, 46 | proportion into a suitable matter. Hence it is correct to 264 1, 46 | introduces the form into such matter, and not into another, on ~ 265 1, 46 | of the different kinds of matter. But it is not correct to 266 1, 46 | God Who produces form and matter together: whereas it is 267 1, 46 | of Him that He produces matter fitting to the form and 268 1, 46 | time just as it presupposes matter. ~Hence it is correctly 269 1, 46 | something; otherwise the matter of the world would ~have 270 1, 46 | empyrean ~heaven, corporeal matter, by which is meant the earth, 271 1, 47 | attributed the distinction to matter, either by itself ~or with 272 1, 47 | who admitted no cause but matter, attributed it to matter ~ 273 1, 47 | matter, attributed it to matter ~alone; and in their opinion 274 1, 47 | according to the movement of matter. Anaxagoras, however, attributed 275 1, 47 | and multitude of things to matter and to the agent together; ~ 276 1, 47 | extracting what is ~mixed up in matter.~Aquin.: SMT FP Q[47] A[ 277 1, 47 | above (Q[44], A[2]), even matter itself was created by God. 278 1, 47 | whatever distinction comes from matter to a higher cause. ~Secondly, 279 1, 47 | cause. ~Secondly, because matter is for the sake of the form, 280 1, 47 | and not the form ~for the matter, and the distinction of 281 1, 47 | is not on account of the ~matter; but rather, on the contrary, 282 1, 47 | on the contrary, created matter is formless, in order ~that 283 1, 47 | multiplied by reason of ~matter only; hence the uncreated 284 1, 47 | numerically only. And as the matter is on account of the form, ~ 285 1, 47 | of the disposition of the matter; but inequality comes from 286 1, 47 | everything which has a form in matter can be multiplied ~in number, 287 1, 47 | multiplication in ~number comes from matter. But the world has a form 288 1, 47 | the world has a form in matter. Thus as ~when I say "man" 289 1, 47 | man," I mean the ~form in matter; so when we say "world," 290 1, 47 | world," the form in the matter is signified. Therefore 291 1, 47 | composed of the whole of its matter. For it is ~not possible 292 1, 48 | potentiality, as ~primary matter, which is the subject of 293 1, 48 | dispositions whereby the ~matter is prepared for actuality; 294 1, 48 | they are multiplied in the matter, and the more they are ~ 295 1, 48 | whereby the ~aptitude of matter to the form of fire is diminished 296 1, 49 | the notion of good. Even matter, as a potentiality to good, 297 1, 49 | either of the agent or of the matter. It is caused by reason 298 1, 49 | the ~indisposition of the matter, which does not receive 299 1, 49 | in the agent or in the ~matter, as was said above. But 300 1, 49 | proceed to infinity in this ~matter. Therefore, we must suppose 301 1, 49 | all things that exist, no matter how, there ~exists one first 302 1, 50 | whether it is composed of ~matter and form?~(3) We ask concerning 303 1, 50 | an angel is composed of matter and form?~Aquin.: SMT FP 304 1, 50 | an angel is composed of matter and form. For ~everything 305 1, 50 | the ~genus comes from the matter, and the difference from 306 1, 50 | a genus is composed of ~matter and form. But an angel is 307 1, 50 | Therefore he ~is composed of matter and form.~Aquin.: SMT FP 308 1, 50 | wherever the properties of matter exist, there is ~matter. 309 1, 50 | matter exist, there is ~matter. Now the properties of matter 310 1, 50 | matter. Now the properties of matter are to receive and to substand; ~ 311 1, 50 | an angel is ~composed of matter and form.~Aquin.: SMT FP 312 1, 50 | only, but has a form in matter.~Aquin.: SMT FP Q[50] A[ 313 1, 50 | limited and perfected by matter. So the ~form which is not 314 1, 50 | the ~form which is not in matter is an infinite form. But 315 1, 50 | form of an ~angel is in matter.~Aquin.: SMT FP Q[50] A[ 316 1, 50 | the angels are composed of matter and ~form; which opinion 317 1, 50 | something common, is its matter. Therefore, he asserts the 318 1, 50 | he asserts the universal ~matter of spiritual and corporeal 319 1, 50 | substance is impressed in the ~matter of spiritual things, in 320 1, 50 | quantity is ~impressed in the matter of corporeal things.~Aquin.: 321 1, 50 | that there cannot be one matter of ~spiritual and of corporeal 322 1, 50 | received into the same part of ~matter, otherwise one and the same 323 1, 50 | follow that one part of matter receives the ~corporeal 324 1, 50 | receives the spiritual form. Matter, however, ~is not divisible 325 1, 50 | it would follow that the matter of spiritual things ~is 326 1, 50 | things should have the same matter.~Aquin.: SMT FP Q[50] A[ 327 1, 50 | substance to have any ~kind of matter. For the operation belonging 328 1, 50 | because forms that exist in matter are individual forms ~which 329 1, 50 | determined, and this is the matter; and hence from ~the latter 330 1, 50 | of the intellect ~and of matter were the same. But this 331 1, 50 | this is clearly false. For matter ~receives the form, that 332 1, 50 | receiving is not that of matter, but of an ~immaterial substance.~ 333 1, 50 | there is no composition of matter and form in an ~angel, yet 334 1, 50 | first is that of form and matter, whereby the nature is ~ 335 1, 50 | Therefore if there be no matter, and ~supposing that the 336 1, 50 | itself subsists without matter, there ~nevertheless still 337 1, 50 | infinite on the part of ~matter, but finite in their form, 338 1, 50 | which is limited by the matter which ~receives it. But 339 1, 50 | as not received in any matter.~Aquin.: SMT FP Q[50] A[ 340 1, 50 | cannot be said that their matter is receptive of ~an intelligible 341 1, 50 | Metaph. i, text 31) because matter is of the ~very nature of 342 1, 50 | opinion of such as hold that ~matter is the cause of the distinction 343 1, 50 | to be taken according to matter, nor according to bodies, 344 1, 50 | angels be not composed of matter and form, as was said ~above ( 345 1, 50 | And if the ~angels had matter, not even then could there 346 1, 50 | it would be necessary for matter to be the principle of ~ 347 1, 50 | powers; and such diversity of matter causes diversity not merely ~ 348 1, 50 | all corruption, death, ~matter, and generation."~Aquin.: 349 1, 50 | being separated from the matter. Hence, ~since an angel 350 1, 50 | according to its form: whereas matter is an actual being by the 351 1, 50 | Consequently a subject composed of matter and form ceases to be actually ~ 352 1, 50 | form is separated from the matter. But if the form subsists 353 1, 50 | least the potentiality of matter.~ 354 1, 51 | resolved into pre-existing matter; ~nevertheless Christ had 355 1, 52 | have been deceived in this matter. For some who were ~unable 356 1, 53 | was dark, or in which the matter ~was under the privation 357 1, 53 | the form of fire in the matter. And so illumination and ~ 358 1, 53 | term ~of the alteration of matter, and illumination is the 359 1, 54 | while He made primary matter "nigh unto ~nothing"; from 360 1, 54 | simpler nature ~than primary matter, as being closer to God. 361 1, 54 | closer to God. But primary matter is its ~own power. Therefore 362 1, 54 | species, results from the matter, which is ~the principle 363 1, 54 | Reply OBJ 3: The power of matter is a potentiality in regard 364 1, 55 | things which are without matter, the intellect ~is the same 365 1, 55 | Therefore in things without matter, such as the angels, the ~ 366 1, 55 | the potentiality of the matter: because the potentiality 367 1, 55 | the potentiality of the matter ~extends to more things 368 1, 55 | things which are without matter, the intellect is the same 369 1, 55 | bodies the potentiality of matter is not entirely ~perfected 370 1, 55 | which form is without matter but not without material 371 1, 55 | nature of a form which is in matter, and the nature of ~a form 372 1, 55 | intellect by abstraction from matter and from ~material conditions. 373 1, 56 | transient action the object or matter ~into which the action passes 374 1, 56 | particularity, but on account of the matter, which is ~their principle 375 1, 56 | things subsisting without matter, as the angels are, there 376 1, 56 | passes into ~some other matter.~Aquin.: SMT FP Q[56] A[ 377 1, 57 | angel is ~immaterial, while matter is the principle of singularity. 378 1, 57 | the thing, as to both ~its matter and its form. And for as 379 1, 57 | of all things, as to both matter and form, in so far as there ~ 380 1, 57 | form, but also as to their matter.~Aquin.: SMT FP Q[57] A[ 381 1, 58 | elements, one of which is as matter to the ~other. But there 382 1, 59 | the ~essence, but from the matter which desires being before 383 1, 61 | substance be a form without matter, "straightway it has being 384 1, 61 | effect by changing the matter from a state of potentiality 385 1, 61 | corporeal creatures are one in matter; while the angels ~do not 386 1, 61 | do not agree with them in matter. Consequently the creation 387 1, 61 | Consequently the creation of the matter ~of the corporeal creature 388 1, 62 | difference is because of the matter. Furthermore, ~there is 389 1, 65 | for ~ever, at least as to matter, since what is created will 390 1, 65 | for ever as regards their matter, though ~they change as 391 1, 65 | perfection of the whole, as the matter for the form, since the 392 1, 65 | parts ~are, as it were, the matter of the whole. Furthermore, 393 1, 65 | is by creation, by which ~matter itself is produced: for 394 1, 65 | living than understanding, matter than form. The more widely, 395 1, 65 | From forms that are without matter come the ~forms that are 396 1, 65 | come the ~forms that are in matter." But forms that are without 397 1, 65 | But forms that are without matter are ~spiritual substances, 398 1, 65 | substances, and forms that are in matter are the forms of ~bodies. 399 1, 65 | suppose ~that this corporeal matter serves the angels at their 400 1, 65 | God thus." But corporeal matter may be said thus to serve ~ 401 1, 65 | the forms ~of corporeal matter are derived from, and formed 402 1, 65 | so far as ~in corporeal matter there abides the impression 403 1, 65 | not subsist "per se" in matter, but in ~the intellect only. 404 1, 65 | all the forms of corporeal matter, as the form of ~his handiwork 405 1, 65 | devil formed ~corporeal matter, and differentiated it into 406 1, 65 | immaterial form, but ~by matter being brought from potentiality 407 1, 65 | God, whose bidding alone matter obeys, as its own proper ~ 408 1, 65 | OBJ 2: Forms received into matter are to be referred, not 409 1, 66 | formlessness of created matter preceded in time its ~formation?~( 410 1, 66 | formation?~(2) Whether the matter of all corporeal things 411 1, 66 | contemporaneously with ~formless matter?~(4) Whether time was created 412 1, 66 | formlessness of created matter preceded in time its formation?~ 413 1, 66 | seem that formlessness of matter preceded in time its ~formation. 414 1, 66 | understood the formlessness of matter, as Augustine says ~(Confess. 415 1, 66 | Confess. xii, 12). Therefore matter was formless until it received 416 1, 66 | Para. 1/1~OBJ 3: Further, matter is higher than accident, 417 1, 66 | higher than accident, for matter is part of ~substance. But 418 1, 66 | could, therefore, cause matter to exist ~without form.~ 419 1, 66 | in time the formation of matter, it follows that at the ~ 420 1, 66 | that the formlessness of matter ~was not prior in time to 421 1, 66 | hold that formlessness of ~matter preceded in time its formation. 422 1, 66 | takes the formlessness of matter in a different sense from 423 1, 66 | that the formlessness of matter was prior in time either 424 1, 66 | clear. For it formless matter preceded in duration, it 425 1, 66 | form. To say, then, that matter preceded, but ~without form, 426 1, 66 | maintained that primary matter was some ~corporeal thing 427 1, 66 | must assert that primary matter was not created altogether 428 1, 66 | if the ~formlessness of matter be taken as referring to 429 1, 66 | the condition of primary ~matter, which in itself is formless, 430 1, 66 | formlessness of corporeal matter preceded its form in ~duration. 431 1, 66 | in this passage. primary matter itself is signified ~on 432 1, 66 | to make the idea of such ~matter intelligible to an ignorant 433 1, 66 | invisible and shapeless," that matter is ~known by means of form. 434 1, 66 | form; thus ~Plato says that matter is "place" [*Timaeus, quoted 435 1, 66 | a kind of act; ~whereas matter, as such, is essentially 436 1, 66 | is more repugnant that matter should be in act without 437 1, 66 | time to the ~informing of matter, this arose, not from want 438 1, 66 | 1/1~Whether the formless matter of all corporeal things 439 1, 66 | would seem that the formless matter of all corporeal things 440 1, 66 | shapeless, whereby, he says, the matter of ~all corporeal things 441 1, 66 | designated. Therefore the matter of all ~corporeal things 442 1, 66 | one in genus are one in matter." But all corporeal things 443 1, 66 | genus of body. Therefore the matter of all bodies is the same.~ 444 1, 66 | all bodies have the same matter.~Aquin.: SMT FP Q[66] A[ 445 1, 66 | Para. 1/1~OBJ 4: Further, matter, considered in itself, is 446 1, 66 | is due to form. Therefore matter considered in itself is ~ 447 1, 66 | contrary, Things of which the matter is the same are mutually ~ 448 1, 66 | mutually. Therefore their matter is not the same.~Aquin.: 449 1, 66 | elements have ~one common matter, as their mutual generation 450 1, 66 | prove, it ~followed that the matter of all bodies is the same. 451 1, 66 | not to the ~condition of matter, but to the will of the 452 1, 66 | Avicebron taught unity ~of matter in all bodies, arguing from 453 1, 66 | corporeity would inhere in matter ~immutably and so far all 454 1, 66 | follows necessarily that the matter of ~corruptible and incorruptible 455 1, 66 | bodies is not the same. For matter, as it ~is in itself, is 456 1, 66 | form, and "vice versa." Matter, therefore, whilst existing 457 1, 66 | should possess the same ~matter.~Aquin.: SMT FP Q[66] A[ 458 1, 66 | heavenly body itself is the matter of the heaven - beings in ~ 459 1, 66 | follows, then, that the matter of the heavenly bodies, 460 1, 66 | this form perfects this matter in ~such a way that there 461 1, 66 | 20] says. So, ~then, the matter of the heavenly bodies and 462 1, 66 | we may say that formless matter is one with ~the unity of 463 1, 66 | Therefore for this reason the matter of the celestial bodies 464 1, 66 | the elemental, because the matter of the celestial ~is not 465 1, 66 | the same time as formless ~matter?~Aquin.: SMT FP Q[66] A[ 466 1, 66 | the ~same time as formless matter. For the empyrean, if it 467 1, 66 | contemporaneously with ~formless matter.~Aquin.: SMT FP Q[66] A[ 468 1, 66 | created together with formless matter.~Aquin.: SMT FP Q[66] A[ 469 1, 66 | created together with formless matter.~Aquin.: SMT FP Q[66] A[ 470 1, 66 | simultaneously with formless matter?~Aquin.: SMT FP Q[66] A[ 471 1, 66 | simultaneously with ~formless matter. For Augustine says (Confess. 472 1, 66 | the primary corporeal ~matter, and the angelic nature. " 473 1, 66 | not created with ~formless matter.~Aquin.: SMT FP Q[66] A[ 474 1, 66 | heaven, formless corporeal ~matter, and time. It must be observed, 475 1, 66 | angelic nature and corporeal matter - making no ~mention of 476 1, 66 | angelic nature ~and formless matter, precede the formation, 477 1, 66 | that ~the formlessness of matter preceded by duration its 478 1, 66 | angelic nature and formless matter precede time by origin or 479 1, 66 | opinion of some holy writers matter was in some ~measure formless 480 1, 67 | would be corrupted, and its matter would ~receive a new form. 481 1, 67 | does it appear from what ~matter a body can be daily generated 482 1, 67 | existing in its own ~proper matter: just as fire in aerial 483 1, 67 | just as fire in aerial matter is "flame," or in earthly ~ 484 1, 67 | flame," or in earthly ~matter is "burning coal." Nor must 485 1, 67 | substantial form. For when matter receives its ~form perfectly, 486 1, 67 | by the transmutation of matter, as though ~matter were 487 1, 67 | transmutation of matter, as though ~matter were in receipt of a substantial 488 1, 67 | heaven," and formless matter of the corporeal creature 489 1, 67 | that the ~formlessness of matter preceded its form in duration, 490 1, 67 | preceded its form in duration, matter must be held ~to have been 491 1, 67 | sun this returned to ~the matter of which it had been formed. 492 1, 67 | incorruptible. For in that case its ~matter cannot take on another form.~ 493 1, 68 | days was formed out of ~matter created before days began. 494 1, 68 | formed out of pre-existing matter, for if so it would be liable 495 1, 68 | hold that formlessness of matter preceded ~in time its formation, 496 1, 68 | the first form received by matter is the ~elemental.~Aquin.: 497 1, 68 | naturally incorruptible, is of a matter not susceptible ~of change 498 1, 68 | could not be made out of matter existing ~antecedently in 499 1, 68 | the element ~but formless matter. Augustine, in fact, says ( 500 1, 68 | stated, we may understand the matter of bodies to be ~signified.~


1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-3506

Best viewed with any browser at 800x600 or 768x1024 on Tablet PC
IntraText® (V89) - Some rights reserved by Èulogos SpA - 1996-2007. Content in this page is licensed under a Creative Commons License