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Alphabetical    [«  »]
tim 197
timaeus 6
timbers 1
time 2551
time-honored 2
times 337
timid 8
Frequency    [«  »]
2697 sins
2649 men
2603 own
2551 time
2540 holy
2518 angels
2515 subject
St. Thomas Aquinas
Summa Theologica

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time

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-2551

     Part, Question
1 1, 1 | and that ~after a long time, and with the admixture 2 1, 2 | possible not to be at some time is not. ~Therefore, if everything 3 1, 2 | possible not to be, then at one time there ~could have been nothing 4 1, 2 | existing. Therefore, if at one ~time nothing was in existence, 5 1, 3 | potentiality is prior in time to the actuality; nevertheless, ~ 6 1, 7 | contradictories are true at ~the same time), so likewise He cannot 7 1, 7 | 4: Further, movement and time have quantity and continuity 8 1, 7 | not against the nature of time and movement to be infinite, ~ 9 1, 7 | determinate indivisible in time and circular movement is 10 1, 7 | Reply OBJ 4: Movement and time are whole, not actually 11 1, 7 | agrees with the ~totality of time and movement: for it is 12 1, 7 | carried on for an ~infinite time. In this way they said that 13 1, 8 | Further, the relation of time to succession is the same 14 1, 8 | cannot be ~in many parts of time. Another kind of the indivisible 15 1, 9 | moves Himself neither by time, nor by place." ~Therefore 16 1, 10 | Whether eternity differs from time?~(5) The difference of aeviternity, 17 1, 10 | aeviternity, as there is one time, and one ~eternity?~Aquin.: 18 1, 10 | of eternity by means ~of time, which is nothing but the 19 1, 10 | movement, makes us apprehend time, which is nothing else but 20 1, 10 | As therefore the ~idea of time consists in the numbering 21 1, 10 | are said to be measured by time which have a ~beginning 22 1, 10 | beginning and an end in time, because in everything which 23 1, 10 | rather than to ~being; hence time is the numbering of movement.~ 24 1, 10 | called by names implying time and succession.~Aquin.: 25 1, 10 | are to be considered in time: time itself, which ~is 26 1, 10 | to be considered in time: time itself, which ~is successive; 27 1, 10 | successive; and the "now" of time, which is imperfect. Hence 28 1, 10 | used to remove the idea of time, and ~the word "perfect" 29 1, 10 | to exclude the "now" of time.~Aquin.: SMT FP Q[10] A[ 30 1, 10 | now that ~flows away makes time, the now that stands still 31 1, 10 | present, past and future time are applied to God in ~Scripture. 32 1, 10 | immutability, as the idea of ~time follows movement, as appears 33 1, 10 | As the apprehension of time is caused in ~us by the 34 1, 10 | does not exist, but rather time; according to ~the text 35 1, 10 | text of the Psalm "Their time will be for ever" (Ps. 80: 36 1, 10 | Whether eternity differs from time?~Aquin.: SMT FP Q[10] A[ 37 1, 10 | eternity does not differ from time. For two ~measures of duration 38 1, 10 | a day. But eternity and time occur together, each of ~ 39 1, 10 | eternity is ~not a part of time, forasmuch as eternity exceeds 40 1, 10 | forasmuch as eternity exceeds time, and includes it, ~it seems 41 1, 10 | includes it, ~it seems that time is a part of eternity, and 42 1, 10 | Phys. iv), the "now" of ~time remains the same in the 43 1, 10 | the same in the whole of time. But the nature of eternity ~ 44 1, 10 | thing in the whole space of ~time. Therefore eternity is the " 45 1, 10 | eternity is the "now" of time. But the "now" of time is ~ 46 1, 10 | of time. But the "now" of time is ~not substantially different 47 1, 10 | substantially different from time. Therefore eternity is not ~ 48 1, 10 | substantially different from time.~Aquin.: SMT FP Q[10] A[ 49 1, 10 | corruptible is measured ~by time. Time therefore is either 50 1, 10 | corruptible is measured ~by time. Time therefore is either eternity 51 1, 10 | simultaneously whole. But time has a ~"before" and an " 52 1, 10 | and an "after." Therefore time and eternity are not the 53 1, 10 | that, It is manifest that time and eternity are not the 54 1, 10 | beginning nor an end; whereas time has a beginning and an end. 55 1, 10 | difference ~because, granted that time always was and always will 56 1, 10 | difference between eternity and time, as ~Boethius says (De Consol. 57 1, 10 | which cannot be applied to time: for eternity is ~the measure 58 1, 10 | a permanent being; while time is a measure of movement. ~ 59 1, 10 | that alone is measured by time which ~has beginning and 60 1, 10 | has beginning and end in time. Hence, if the movement 61 1, 10 | heavens ~lasted always, time would not be of its measure 62 1, 10 | has beginning and end in ~time.~Aquin.: SMT FP Q[10] A[ 63 1, 10 | because, granted also that time always goes on, yet it is 64 1, 10 | is possible to ~note in time both the beginning and the 65 1, 10 | simultaneously whole, ~but that time is not so.~Aquin.: SMT FP 66 1, 10 | would be a valid one if time and eternity ~were the same 67 1, 10 | respective measures are time and ~eternity.~Aquin.: SMT 68 1, 10 | Reply OBJ 2: The "now" of time is the same as regards its 69 1, 10 | in the ~whole course of time, but it differs in aspect; 70 1, 10 | aspect; for inasmuch as time ~corresponds to movement, 71 1, 10 | same one subject in all time, but differs in ~aspect 72 1, 10 | alternating in aspect is time. But eternity ~remains the 73 1, 10 | the same as the "now" of time.~Aquin.: SMT FP Q[10] A[ 74 1, 10 | of permanent being, so ~time is the proper measure of 75 1, 10 | eternity, and is subject to time. Therefore the being of 76 1, 10 | measured by eternity, but ~by time; for time measures not only 77 1, 10 | eternity, but ~by time; for time measures not only things 78 1, 10 | difference of aeviternity and time~Aquin.: SMT FP Q[10] A[5] 79 1, 10 | aeviternity is the same as time. For Augustine says ~(Gen. 80 1, 10 | moves the spiritual through ~time." But aeviternity is said 81 1, 10 | spiritual substances. ~Therefore time is the same as aeviternity.~ 82 1, 10 | Further, it is essential to time to have "before" and "after"; ~ 83 1, 10 | thus it is ~the same as time.~Aquin.: SMT FP Q[10] A[ 84 1, 10 | aeviternity does not differ from time.~Aquin.: SMT FP Q[10] A[ 85 1, 10 | Consol. iii) "Who commandest time to ~be separate from aeviternity."~ 86 1, 10 | Aeviternity differs from time, and from eternity, as the ~ 87 1, 10 | beginning but no end, and time both beginning and end. 88 1, 10 | from eternity, and from time.~Aquin.: SMT FP Q[10] A[ 89 1, 10 | before" and "after"; but that time has both, ~together with 90 1, 10 | aeviternity itself, as it does in time. And if ~they be referred 91 1, 10 | a thing which exists in time grows old with time, because 92 1, 10 | exists in time grows old with time, because it ~has a changeable 93 1, 10 | things are measured ~by time, as are all movements, and 94 1, 10 | mean between eternity and time. But the being that ~is 95 1, 10 | to change. ~In this way time has "before" and "after"; 96 1, 10 | intelligences are measured by time. Hence also Augustine says ( 97 1, 10 | that to be moved through time, is to be moved by ~affections. 98 1, 10 | with different parts of ~time. But when we say that an 99 1, 10 | as it is ~not finished by time. Hence, there is no incongruity 100 1, 10 | there appears to be one time for all ~temporal things; 101 1, 10 | first movement, measured by time, is in some ~way the cause 102 1, 10 | a more simple thing than time, and is ~nearer to eternity. 103 1, 10 | nearer to eternity. But time is one only. Therefore much 104 1, 10 | considered from the cause why time is one; for ~we can rise 105 1, 10 | say that there is only one time for temporal things, forasmuch ~ 106 1, 10 | all things numbered; as time is a number, ~according 107 1, 10 | sufficient reason; because time is not a number abstracted 108 1, 10 | the cause of the unity of time. Thus all ~durations are 109 1, 10 | matter as the cause why time is one; as it is the first 110 1, 10 | the measure of which is time. Neither of these reasons, ~ 111 1, 10 | Therefore the true reason why time is one, is to be found ~ 112 1, 10 | are measured. Therefore time is referred to that ~movement, 113 1, 10 | nevertheless ~there is one time for all of them, by reason 114 1, 10 | of the first measured by ~time; and thus all aeviternal 115 1, 12 | man hath ~seen God at any time," says: "Not prophets only, 116 1, 12 | they see in it at the ~same time?~Aquin.: SMT FP Q[12] A[ 117 1, 12 | Him at one and the same time. For according to the ~Philosopher ( 118 1, 12 | all in ~Him at the same time.~Aquin.: SMT FP Q[12] A[ 119 1, 12 | spiritual creature according to time" - i.e. by intelligence 120 1, 12 | affected successively; for ~time means succession.~Aquin.: 121 1, 12 | successively, but at ~the same time. In proof whereof, we ourselves 122 1, 12 | diverse ideas at the ~same time, so as to understand by 123 1, 12 | are understood at the same time; as the parts of a whole 124 1, 12 | and not all at the same time, if each one is ~understood 125 1, 12 | understanding ~according to time; but as regards what they 126 1, 12 | they see all at ~the same time.~~Aquin.: SMT FP Q[12] A[ 127 1, 13 | are applicable to God from time?~(8) Whether this name " 128 1, 13 | participles signify substance with time; pronouns the same with ~ 129 1, 13 | quality, nor accident, nor time; moreover, He cannot be 130 1, 13 | participles which ~signify time, are applied to Him because 131 1, 13 | His eternity includes all time. ~For as we can apprehend 132 1, 13 | meaning is bound up with time and ~composition and like 133 1, 13 | in God, for He is ~above time. Therefore these names are 134 1, 13 | understood by us at the same time; in the ~sense that God 135 1, 14 | regards only one thing at a ~time." Therefore as God knows 136 1, 14 | succession, comprehending all time, the present glance of God 137 1, 14 | of God extends ~over all time, and to all things which 138 1, 14 | things which exist in any time, as to objects ~present 139 1, 14 | simultaneously whole comprises all time, as said above (Q[10], A[ 140 1, 14 | Hence all things that are in time are present to God from 141 1, 14 | Things reduced to act in time, as known by us successively ~ 142 1, 14 | known by us successively ~in time, but by God (are known) 143 1, 14 | eternity, which is above time. Whence ~to us they cannot 144 1, 14 | understanding ~is in eternity above time. Just as he who goes along 145 1, 14 | creature is applied to God from time, and varies according to 146 1, 14 | in act in some period of time. But from the fact that 147 1, 14 | can be in any period of time, is known by God in His 148 1, 14 | exists in some period of time, it follows that ~it is 149 1, 14 | but does not make at any time, He has ~not a practical 150 1, 14 | makes in some ~period of time. And, as regards evil things, 151 1, 14 | to be in some period of time; and He is virtually the 152 1, 15 | by God in any period of time; whereas as a principle 153 1, 15 | they never come to be ~in time; and to all things that 154 1, 16 | different persons at the same ~time.~Aquin.: SMT FP Q[16] A[ 155 1, 16 | as is the relation ~of time to temporal things, so is 156 1, 16 | But ~there is only one time for all temporal things. 157 1, 16 | power of extension to all time and to all places, as it 158 1, 16 | determination to any ~place or time, as primary matter is said 159 1, 16 | independent of place and time. It does not, however, ~ 160 1, 16 | but it had a ~beginning in time. Now before such truth existed, 161 1, 18 | bent is towards it, his time spent ~in it, and his whole 162 1, 18 | things and things made in time are known by ~God, so are 163 1, 18 | Those things that are not in time may be called ~life in God 164 1, 19 | the same thing, for at one time He ordered the law to be ~ 165 1, 19 | observed, and at another time forbade it. Therefore He 166 1, 19 | when he knows for the first time that a thing is ~good for 167 1, 19 | make a thing, at the same time ~intending to destroy it 168 1, 19 | operation refer to present time, ~permission being with 169 1, 19 | good. ~Whilst as to future time, prohibition is in respect 170 1, 20 | Now nothing is at the same time hated and loved. Therefore 171 1, 20 | reckoned according to the ~time when some good is to be 172 1, 20 | According ~therefore to the time, when there is to be given 173 1, 20 | according to some other time he is the worse; because 174 1, 20 | even according to ~some time he is neither good nor bad.~ 175 1, 22 | God. Although at the same time it may ~be said that the 176 1, 24 | can be written a second time in the book of life. Neither 177 1, 25 | the spiritual creature in time, and the corporeal creature 178 1, 25 | corporeal creature in place and ~time, as Augustine says (Gen. 179 1, 25 | can move in an ~infinite time. It remains, therefore, 180 1, 25 | existed, would move without time; ~not, however, the power 181 1, 25 | this is to move without time. An ~incorporeal mover, 182 1, 25 | so ~as to move without time; and especially since it 183 1, 25 | and non-being at the same time is repugnant to ~the idea 184 1, 25 | things, however, at one time were in the nature of possibility, ~ 185 1, 33 | Father of the creature ~in time. Therefore paternity in 186 1, 34 | creatures is said of God in ~time; as "Lord" and "Creator." 187 1, 34 | like are applied to God in time. But others import a relation ~ 188 1, 34 | are not applied to ~God in time; and this kind of relation 189 1, 34 | creatures are applied to Him in time; but only those names are ~ 190 1, 34 | those names are ~applied in time which import relation following 191 1, 36 | in the council at that ~time. Hence subsequent councils 192 1, 36 | Therefore, because at the time of the ancient councils 193 1, 38 | seems to be said of God in time. But personal names are 194 1, 38 | although He is given in time. Nor does it follow that 195 1, 42 | which we call place and ~time. Nor can there be equality 196 1, 42 | priority and ~posteriority of time. Thus it is clear that equality 197 1, 42 | equality of nature or of time ~is absent in every mode 198 1, 42 | process of becoming, as time and motion, it follows that 199 1, 42 | account of the choice of time; for as ~a free agent can 200 1, 42 | so it can choose the time in which to produce its 201 1, 42 | obtaining it ~after a certain time; as, for instance, a man 202 1, 42 | Para. 1/1~Reply OBJ 4: In time there is something indivisible - 203 1, 42 | which endures - namely, time. But in ~eternity the indivisible " 204 1, 42 | is not in ~the "now" of time, or in time, but in eternity. 205 1, 42 | the "now" of time, or in time, but in eternity. And so 206 1, 42 | imperfect, nor "was there a time when He was not," as Arius 207 1, 43 | When the fullness of the time ~was come, God sent His 208 1, 43 | possessed by anyone in time, does not come from change 209 1, 43 | when known by anyone in time, is ~not said to be sent; 210 1, 43 | not at that particular time, but at the first moment 211 1, 43 | directed to Christ at the time of His ~baptism by the figure 212 1, 44 | and ~patient at the same time: these are imperfect agents, 213 1, 45 | are both true at the same ~time. Therefore God cannot make 214 1, 45 | been made must have at some time been becoming. ~But it cannot 215 1, 45 | is created, at the same time, is becoming ~and has been 216 1, 45 | and not be, at the same time. Therefore when anything 217 1, 45 | illuminated at the same time) or whether it is not the 218 1, 45 | and is made at the same time. In ~these things what is 219 1, 45 | already ~created at the same time.~Aquin.: SMT FP Q[45] A[ 220 1, 45 | brought into being at the same time with all its ~principles.~ 221 1, 46 | extend to any determinate time. Therefore no incorruptible ~ 222 1, 46 | has a ~beginning at some time is, and at some time is 223 1, 46 | some time is, and at some time is not; therefore no ~incorruptible 224 1, 46 | at least on the part of time. ~Thus he who wills to make 225 1, 46 | without ~change, because time is the measure of movement. 226 1, 46 | not in its beginning. But time always is in its ~beginning 227 1, 46 | end, because there is no time except "now" which is the 228 1, 46 | of the future. Therefore time cannot begin ~or end, and 229 1, 46 | the measure of what is ~time.~Aquin.: SMT FP Q[46] A[ 230 1, 46 | in duration constitutes time, ~it follows that time existed 231 1, 46 | constitutes time, ~it follows that time existed before the world, 232 1, 46 | on account of imaginary time. For we must take into ~ 233 1, 46 | particular agent presupposes time just as it presupposes matter. ~ 234 1, 46 | correctly described as acting in time "after" and not in ~time " 235 1, 46 | time "after" and not in ~time "before," according to an 236 1, 46 | imaginary succession of time after time. ~But the universal 237 1, 46 | succession of time after time. ~But the universal agent 238 1, 46 | who produces the thing and time also, is not ~correctly 239 1, 46 | imaginary succession of time succeeding time, as if time 240 1, 46 | succession of time succeeding time, as if time were presupposed ~ 241 1, 46 | time succeeding time, as if time were presupposed ~to His 242 1, 46 | be considered as giving time to His effect as ~much as 243 1, 46 | and "after" ~belong to time, according as they are in 244 1, 46 | Hence beginning and ~end in time must be taken in the same 245 1, 46 | applies to the "now" of time. Thus it ~appears that the 246 1, 46 | the beginning ~and end of time, presupposes the eternity 247 1, 46 | presupposes the eternity of time and movement. Hence ~Aristotle 248 1, 46 | asserted the eternity of time, but denied the eternity 249 1, 46 | signifies priority not of time, but of eternity. Or we 250 1, 46 | the eternity of imaginary time, and not of time ~really 251 1, 46 | imaginary time, and not of time ~really existing; thus, 252 1, 46 | inhabited at some fixed time. But ~this would not be 253 1, 46 | has a beginning, not of time, but of creation, ~so that 254 1, 46 | necessity precedes its effect in time; because the effect is only 255 1, 46 | thither after a course of ~time; a fuller consideration 256 1, 46 | was in the beginning of time?~Aquin.: SMT FP Q[46] A[ 257 1, 46 | not in the ~beginning of time. For whatever is not in 258 1, 46 | For whatever is not in time, is not of any part of ~ 259 1, 46 | is not of any part of ~time. But the creation of things 260 1, 46 | creation of things was not in time; for by the creation the ~ 261 1, 46 | brought into being; and time does not measure the ~substance 262 1, 46 | not in the beginning of time.~Aquin.: SMT FP Q[46] A[ 263 1, 46 | But in the beginning of time, since it is ~indivisible, 264 1, 46 | created in the beginning of time.~Aquin.: SMT FP Q[46] A[ 265 1, 46 | 1/1~OBJ 3: Further, even time itself is created. But time 266 1, 46 | time itself is created. But time cannot be created ~in the 267 1, 46 | created ~in the beginning of time, since time is divisible, 268 1, 46 | beginning of time, since time is divisible, and the beginning 269 1, 46 | divisible, and the beginning of ~time is indivisible. Therefore, 270 1, 46 | not in the ~beginning of time.~Aquin.: SMT FP Q[46] A[ 271 1, 46 | world always was, and that time had ~no beginning; and to 272 1, 46 | are ~expounded - viz. "of time." And some said that there 273 1, 46 | which is meant the earth, time, and the ~angelic nature.~ 274 1, 46 | created in the beginning of time, not ~as if the beginning 275 1, 46 | as if the beginning of time were a measure of creation, 276 1, 46 | but because ~together with time heaven and earth were created.~ 277 1, 46 | But nothing exists of ~time except "now." Hence time 278 1, 46 | time except "now." Hence time cannot be made except according 279 1, 46 | because in the first "now" is time, but because from it time ~ 280 1, 46 | time, but because from it time ~begins.~ 281 1, 48 | forward examples that ~in his time were probable in the opinion 282 1, 48 | being removed, is at some time ~consumed, unless it is 283 1, 50 | intelligible object, being above time, is everlasting. Hence every ~ 284 1, 51 | Yet Divine Scripture from time to time ~introduces angels 285 1, 51 | Divine Scripture from time to time ~introduces angels so apparent 286 1, 52 | Therefore the angel is at one time in various places.~Aquin.: 287 1, 52 | in several places at ~one time, as is evident from the 288 1, 52 | several places at the one time.~Aquin.: SMT FP Q[52] A[ 289 1, 52 | angels can be at the same time in the same place? ~Aquin.: 290 1, 52 | angels can be at the same time in the ~same place. For 291 1, 52 | bodies cannot be at the same time in the same ~place, because 292 1, 52 | and a body are at the ~one time in the one place: because 293 1, 52 | the demon are at the ~one time in the same place; and consequently 294 1, 53 | the angel's movement is in time or instantaneous?~Aquin.: 295 1, 53 | in several places at one time, as was ~said above (Q[52], 296 1, 53 | place to place except in ~time. But in the whole time which 297 1, 53 | time. But in the whole time which measures the movement 298 1, 53 | and the last "now" of the ~time which measures the movement, 299 1, 53 | to the lessening of the ~time. But between one length 300 1, 53 | But between one length of time and any other length of 301 1, 53 | and any other length of time there ~is proportion. If 302 1, 53 | therefore a body is moved in time, an angel is moved in ~an 303 1, 53 | moved from place to place in time, it is ~manifest that in 304 1, 53 | the last instant of such time he is in the term ~"whereto": 305 1, 53 | the whole of the preceding time, he is either in the ~place 306 1, 53 | whole of the ~preceding time he is in the term "wherefrom." 307 1, 53 | in the last ~instant of time.~Aquin.: SMT FP Q[53] A[ 308 1, 53 | movement is reckoned by time. Consequently every ~movement, 309 1, 53 | even of an angel, is in time, since there is a before 310 1, 53 | the whole of the preceding time he is in the term ~"wherefrom"; 311 1, 53 | the last instant of such time he is in the term ~"whereto." 312 1, 53 | there is no medium between time and the limit of time. But 313 1, 53 | between time and the limit of time. But there is a ~mid-time 314 1, 53 | mid-time between two "nows" of time: hence they say that a last " 315 1, 53 | form of fire: but a last time can be ~assigned, so that 316 1, 53 | the last instant of such time there is light in the ~air, 317 1, 53 | therefore in every "now" of time ~which measures rest, the 318 1, 53 | therefore in every "now" of time which measures ~movement, 319 1, 53 | to rest during the whole time in some (disposition), for ~ 320 1, 53 | in every instant of such time. ~Hence it is not possible 321 1, 53 | whole of the preceding time, and afterwards in the last 322 1, 53 | the last instant of that ~time to be in the other term. 323 1, 53 | to be moved in any whole time, is not to be in the same 324 1, 53 | in ~every instant of that time. Therefore all instantaneous 325 1, 53 | any place during the whole time, and that in the last "now" ~ 326 1, 53 | another, there is necessarily time; since time is nothing else 327 1, 53 | necessarily time; since time is nothing else than ~the 328 1, 53 | movement of an angel is in time. It is in continuous time 329 1, 53 | time. It is in continuous time if his movement ~be continuous, 330 1, 53 | continuous, and in non-continuous time if his movement is ~non-continuous 331 1, 53 | since the continuity of time comes of the continuity 332 1, 53 | Body Para. 3/3~But that time, whether it be continuous 333 1, 53 | is not the same as the ~time which measures the movement 334 1, 53 | 1/1~Reply OBJ 1: If the time of the angel's movement 335 1, 53 | have no proportion to the time ~which measures the movement 336 1, 53 | objection is based on continuous time. But the same ~time of an 337 1, 53 | continuous time. But the same ~time of an angel's movement can 338 1, 53 | next instant, ~without any time intervening. If the time 339 1, 53 | time intervening. If the time of the angel's movement 340 1, 53 | places throughout the whole ~time which precedes the last ' 341 1, 57 | future are differences of time. But ~the angel's intellect 342 1, 57 | angel's intellect is above time; because, as is said in 343 1, 57 | as distant by reason of time, so ~is it by reason of 344 1, 57 | distant according ~to future time.~Aquin.: SMT FP Q[57] A[ 345 1, 57 | simple, is present to all time, and embraces all time. 346 1, 57 | all time, and embraces all time. And therefore ~God's one 347 1, 57 | things which happen in all time as ~present before Him; 348 1, 57 | intellect is above that time according ~to which corporeal 349 1, 57 | reckoned, yet there is a time in his ~mind according to 350 1, 57 | spiritual creature ~according to time." And thus, since there 351 1, 57 | that happen through all time, are present to ~the angelic 352 1, 57 | conscience will at the same time be ~penetrated." But those 353 1, 57 | Divine things increased as time went on" (Hom. xvi in ~Ezech.).~ 354 1, 58 | many things at the same time?~(3) Whether the angel's 355 1, 58 | many things at the same time?~Aquin.: SMT FP Q[58] A[ 356 1, 58 | many things at the ~same time. For the Philosopher says ( 357 1, 58 | most easily at the same time all ~things that it wills."~ 358 1, 58 | our knowledge at the same time by one glance," as Augustine 359 1, 58 | species, they can at one time know all things which can 360 1, 58 | it can behold at the same time many intelligible ~objects 361 1, 58 | else be seen at the same ~time, as an object and its image 362 1, 58 | species, and not all at one time. ~Therefore there is composition 363 1, 58 | anything, he at the same time understands whatever can 364 1, 58 | operations ~at the same time. But the angels are always 365 1, 58 | same faculty at the one ~time, one of which is referred 366 1, 58 | when the will ~at the same time wills the end and the means 367 1, 58 | both from being at the same time in the angels.~Aquin.: SMT 368 1, 59 | ira]; though at the same time there are ~several other 369 1, 61 | another, is subject to time. But the angel is above 370 1, 61 | But the angel is above time, as is laid down ~in the 371 1, 61 | the angel is not at one time existing ~and at another 372 1, 61 | by God. Therefore at one time the angels were not.~Aquin.: 373 1, 61 | An angel is above that time which is the measure of 374 1, 61 | Nevertheless he is not above time which is the measure ~of 375 1, 61 | spiritual ~creature according to time."~Aquin.: SMT FP Q[61] A[ 376 1, 61 | Six thousand years of our ~time have not yet elapsed; yet 377 1, 61 | how shall we measure the time, how shall ~we count the 378 1, 61 | corporeal nature is from time. Therefore the angelic nature 379 1, 61 | nature was produced ~ere time was made, and after eternity.~ 380 1, 61 | were created at the same time as corporeal creatures. 381 1, 61 | creatures. At ~the same time the contrary is not to be 382 1, 61 | or "In the beginning of time": but ~not, "In the beginning, 383 1, 62 | form take precedence in ~time, but only in nature, as 384 1, 62 | were ~made together at one time; and so all the six days 385 1, 62 | cling to Him; at the same time ~building up their nature 386 1, 62 | which, in the process of time, being created by the work 387 1, 62 | formation by priority of time. Or else it can be ~understood 388 1, 62 | precede ~in the order of time, but in the order of nature; 389 1, 62 | nevertheless, in the order of time, in created nature, ~glory 390 1, 62 | but it cannot at the same ~time be informed by imperfect 391 1, 62 | beatitude, and at the same ~time to merit it.~Aquin.: SMT 392 1, 62 | The angel is above the time of corporeal things; hence 393 1, 62 | may be known at the one time ~through a probable medium 394 1, 62 | of glory; and at the same time he can know God by his own ~ 395 1, 62 | one faculty at the ~one time, except the one be ordained 396 1, 62 | without being at the same time a wayfarer and a comprehensor; 397 1, 63 | its formation in order of time, but ~merely in order of 398 1, 63 | the demons were at some time good.~Aquin.: SMT FP Q[63] 399 1, 63 | movements as are measured by time, and take place successively; 400 1, 63 | created. But there is a middle time between ~every two instants. 401 1, 63 | movements which are measured by ~time. In this way by "walking" 402 1, 63 | say that there is a middle time between every ~two instants, 403 1, 63 | two instants, so far as time is continuous, as it is 404 1, 63 | primarily measured by continuous time, time is taken to mean the ~ 405 1, 63 | measured by continuous time, time is taken to mean the ~succession 406 1, 63 | they all sinned at one time. ~Therefore the sin of one 407 1, 63 | angel needs no ~delay of time for choice, exhortation, 408 1, 63 | of which are the work of time. And it is evident that 409 1, 63 | Taking away, then, the time for speech and deliberation 410 1, 65 | creature is ~subject to time, either as to being or as 411 1, 65 | corruptible things that at one time they exist and at another ~ 412 1, 66 | created matter preceded in time its ~formation?~(2) Whether 413 1, 66 | formless matter?~(4) Whether time was created simultaneously 414 1, 66 | created matter preceded in time its formation?~Aquin.: SMT 415 1, 66 | formlessness of matter preceded in time its ~formation. For it is 416 1, 66 | formlessness precedes form in time. It does so, therefore, 417 1, 66 | His creation ~was at no time formless. Further, the formation 418 1, 66 | formlessness ~preceded in time the formation of matter, 419 1, 66 | matter ~was not prior in time to its formation, but only 420 1, 66 | formlessness of ~matter preceded in time its formation. And although 421 1, 66 | formlessness of matter was prior in time either to ~its formation 422 1, 66 | formlessness did not precede in ~time its formation or distinction, 423 1, 66 | water or earth. At the same time it has so far a ~likeness 424 1, 66 | potentiality must precede ~act in time, and formlessness precede 425 1, 66 | formlessness was prior in time to the ~informing of matter, 426 1, 66 | was created at the same time as formless ~matter?~Aquin.: 427 1, 66 | not created at the ~same time as formless matter. For 428 1, 66 | Thes. Para. 1/1~Whether time was created simultaneously 429 1, 66 | OBJ 1: It would seem that time was not created simultaneously 430 1, 66 | Thou didst create before time was, the primary corporeal ~ 431 1, 66 | angelic nature. "Therefore time was not created with ~formless 432 1, 66 | Para. 1/1~OBJ 2: Further, time is divided by day and night. 433 1, 66 | Therefore in the beginning time was not.~Aquin.: SMT FP 434 1, 66 | Para. 1/1~OBJ 3: Further, time is the measure of the firmament' 435 1, 66 | Therefore in the ~beginning time was not.~Aquin.: SMT FP 436 1, 66 | Further, movement precedes time, and therefore should be 437 1, 66 | things created, rather than time.~Aquin.: SMT FP Q[66] A[ 438 1, 66 | 1/1~OBJ 5: Further, as time is the extrinsic measure 439 1, 66 | Place, then, as truly as time, must be reckoned among 440 1, 66 | created at the beginning of time."~Aquin.: SMT FP Q[66] A[ 441 1, 66 | formless corporeal ~matter, and time. It must be observed, however, 442 1, 66 | they precede ~movement and time. Time, therefore, cannot 443 1, 66 | precede ~movement and time. Time, therefore, cannot be included 444 1, 66 | postulates the existence of time as the measure of duration: 445 1, 66 | formless matter precede time by origin or nature.~Aquin.: 446 1, 66 | received its full form, so time was in a ~manner formless 447 1, 66 | the beginning, then the time that preceded was the measure, 448 1, 66 | For it is accidental to time to be the measure of the 449 1, 66 | movement was another than this, time would have been its measure, 450 1, 66 | while movement without time cannot be conceived, since 451 1, 66 | cannot be conceived, since time is nothing ~else than "the 452 1, 66 | therefore, among these ~time must be included, as having 453 1, 66 | once in its totality. But time, as ~not being permanent, 454 1, 66 | lay hold of any part of time save the "now."~ 455 1, 67 | can it be argued ~that the time required is too short to 456 1, 67 | consequent quality lasts for a time but is not permanent; as 457 1, 67 | has been heated returns in time to its natural state. ~But 458 1, 67 | narrative from the beginning of time ~which belongs to sensible 459 1, 67 | that what was made at that time afterwards ceased to ~exist.~ 460 1, 67 | darkness. Thirdly, as to ~time; because there was light 461 1, 67 | animals on the earth at that time, for whose service ~this 462 1, 67 | received their form at the same time, the darkness must be held 463 1, 68 | formlessness of matter preceded ~in time its formation, since the 464 1, 68 | days denotes succession of time, whereas the ~firmament, 465 1, 68 | existing ~antecedently in time.~Aquin.: SMT FP Q[68] A[ 466 1, 68 | and not succession in ~time, there is then nothing to 467 1, 69 | formlessness preceded formation, in time, but only in ~origin; nor 468 1, 69 | preceded with priority not of time, but of ~origin only. But 469 1, 69 | form another, in ~order of time. Nevertheless, they do not 470 1, 69 | the first day. And ~since time results from the movement 471 1, 69 | resulted the distinction of time, namely, that of night and 472 1, 70 | been produced at the same time as the firmament, that is 473 1, 70 | not hold a succession of time in these works, and so there 474 1, 70 | The general division of time into day and night took 475 1, 72 | have been ~produced at that time.~Aquin.: SMT FP Q[72] A[ 476 1, 73 | 13:39,40). Moreover, the time of Christ's ~Incarnation 477 1, 73 | Christ's ~Incarnation is a time of completion, wherefore 478 1, 73 | wherefore it is called "the time of ~fulness [*Vulg.: 'the 479 1, 73 | Vulg.: 'the fulness of time']" (Gal. 4:4). And Christ 480 1, 73 | For it is usual to call a time blessed or holy for that 481 1, 74 | is produced at the ~same time as the accident proper to 482 1, 74 | of which are outside of time, as he himself says (Confess. 483 1, 74 | which are ~measurable by time; whereas the work of creation 484 1, 74 | many things at the same time, especially in the Word, 485 1, 74 | signify a ~succession both in time, and in the things produced.~ 486 1, 74 | the latter, there was ~a time, after the production of 487 1, 74 | God's part, as requiring time in which to work, ~but that 488 1, 74 | described, divisions of time ~should be denoted only 489 1, 75 | absolutely, and for all time; so that everything that 490 1, 76 | substance, both in the order ~of time and in the order of reason, 491 1, 77 | order of generation and time; forasmuch as from being 492 1, 77 | are created at the same time ~with the soul. Therefore 493 1, 38 | seems to be said of God in time. But personal names are 494 1, 38 | although He is given in time. Nor does it follow that 495 1, 42 | which we call place and ~time. Nor can there be equality 496 1, 42 | priority and ~posteriority of time. Thus it is clear that equality 497 1, 42 | equality of nature or of time ~is absent in every mode 498 1, 42 | process of becoming, as time and motion, it follows that 499 1, 42 | account of the choice of time; for as ~a free agent can 500 1, 42 | so it can choose the time in which to produce its


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