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Alphabetical    [«  »]
understand 916
understander 2
understandeth 3
understanding 814
understandings 1
understands 446
understood 1084
Frequency    [«  »]
820 mode
819 new
815 distinct
814 understanding
812 knows
810 great
809 children
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

understanding

1-500 | 501-814

    Part, Question
1 1, 1 | shown to thee above the understanding of ~man" (Ecclus. 3:25). 2 1, 1 | This is your wisdom and ~understanding in the sight of nations."~ 3 1, 1 | Bringing into captivity ~every understanding unto the obedience of Christ" ( 4 1, 5 | be good, not by his good understanding; ~but by his good will. 5 1, 9 | movement, ~even as the acts of understanding, and willing, and loving, 6 1, 12 | necessary that the ~power of understanding should be added by divine 7 1, 12 | referred to the mode of ~understanding, for the understanding of 8 1, 12 | understanding, for the understanding of one is more perfect than 9 1, 12 | is more perfect than the ~understanding of another.~Aquin.: SMT 10 1, 12 | For ~whoever has a lofty understanding, as soon as one demonstrative 11 1, 12 | are moved in the act of understanding ~according to time; but 12 1, 12 | object by the vision and ~understanding of first principles.~ 13 1, 13 | proposition, "The intellect understanding anything ~otherwise than 14 1, 13 | otherwise" determines the word "understanding" on the ~part of the thing 15 1, 13 | mode of the intellect in understanding is different from the mode 16 1, 13 | things; but its manner of understanding ~is immaterial. Likewise, 17 1, 14 | knowledge and of will (for understanding abides in the ~intelligent 18 1, 14 | Himself?~(4) Whether His understanding is His substance?~(5) Whether 19 1, 14 | strength, He hath counsel and understanding" (Job 12:13).~Aquin.: SMT 20 1, 14 | understands also its own act ~of understanding, and by this act knows the 21 1, 14 | understand one's act of understanding, is to ~understand something 22 1, 14 | therefore God be his own act of ~understanding, His act of understanding 23 1, 14 | understanding, His act of understanding will be as when we understand 24 1, 14 | we understand our ~act of understanding: and thus God's act of understanding 25 1, 14 | understanding: and thus God's act of understanding will not be ~something great.~ 26 1, 14 | 3: Further, every act of understanding means understanding ~something. 27 1, 14 | act of understanding means understanding ~something. When therefore 28 1, 14 | distinct from this act of understanding, He understands that He ~ 29 1, 14 | substance. For if His act of understanding were other than His substance, ~ 30 1, 14 | impossible; because the act of understanding is the perfection and act 31 1, 14 | perfection and act of ~the one understanding. Let us now consider how 32 1, 14 | follows that His ~act of understanding must be His essence and 33 1, 14 | species, and His act of ~understanding are entirely one and the 34 1, 14 | when God is said to be ~understanding, no kind of multiplicity 35 1, 14 | OBJ 2: When that act of understanding which is not subsistent 36 1, 14 | we understand our ~act of understanding; and so this cannot be likened 37 1, 14 | to the act of the ~divine understanding which is subsistent.~Aquin.: 38 1, 14 | For the act of divine ~understanding subsists in itself, and 39 1, 14 | OBJ 3: Further, the act of understanding is specified by the ~intelligible 40 1, 14 | existence is His act of ~understanding. Now if anything is perfectly 41 1, 14 | God - is His own act of ~understanding. Hence whatever effects 42 1, 14 | cause, must be in His act of understanding, and all things must be 43 1, 14 | a perfection of the one ~understanding not by its substance, but 44 1, 14 | it would follow that His understanding ~would not be absolutely 45 1, 14 | each other; ~as living and understanding, and the like, whereby living 46 1, 14 | things at once; but actual understanding regards only one thing at 47 1, 14 | there is only one act of understanding in ~itself, nevertheless 48 1, 14 | His being is His act of understanding; and hence His knowledge 49 1, 14 | for since God's act of understanding, which ~is His being, is 50 1, 14 | certain) to God alone, whose understanding ~is in eternity above time. 51 1, 14 | simple intelligence, ~by understanding the essence of each thing; 52 1, 14 | represent all things. ~Hence by understanding His essence, God knows the 53 1, 15 | its ~simplicity were His understanding to be formed by a plurality 54 1, 16 | true is not understood by understanding being.~Aquin.: SMT FP Q[ 55 1, 16 | intellect; and His act of ~understanding is the measure and cause 56 1, 16 | own existence and act of ~understanding. Whence it follows not only 57 1, 16 | first principles of the ~understanding. It follows, therefore, 58 1, 18 | of a perfect thing, as ~understanding and feeling are called movement. 59 1, 18 | sensation, local movement and ~understanding. Therefore life is an operation.~ 60 1, 18 | capable ~of sensation or understanding. Thus, then, he distinguishes 61 1, 18 | still higher ~faculty of understanding.~Aquin.: SMT FP Q[18] A[ 62 1, 18 | that being whose act of understanding is its ~very nature, and 63 1, 18 | sense, therefore, in which understanding is ~movement, that which 64 1, 18 | His own very existence and understanding, so is ~He His own life; 65 1, 18 | understood, and the act of understanding, are ~one and the same. 66 1, 18 | in so far as life means understanding only, and inasmuch as ~they 67 1, 19 | alone, in ~the same sense as understanding and willing are said to 68 1, 19 | to the different ways of understanding ~them and expressing them, 69 1, 19 | things apart from Himself by ~understanding His own essence, so He wills 70 1, 19 | there is ~a cause of the understanding, in the person that understands. 71 1, 19 | understands. The case ~with the understanding is this: that if the premiss 72 1, 19 | separately from each other, the understanding the premiss ~is the cause 73 1, 19 | conclusion is known. If the understanding perceive ~the conclusion 74 1, 19 | would not be caused by understanding the premisses, since a thing 75 1, 19 | conclusion ~with regard to the understanding.~Aquin.: SMT FP Q[19] A[ 76 1, 19 | is not ~the cause of His understanding the effect, for He understands 77 1, 22 | remembrance of the past, and understanding of the present; inasmuch 78 1, 22 | of what is past and the understanding of what is ~present, we 79 1, 23 | remaining in the agent, as understanding and willing, as said ~above ( 80 1, 25 | perchance, after our manner of understanding, inasmuch as the divine ~ 81 1, 26 | intellectual nature consists in ~understanding. Now in God, to be and to 82 1, 26 | only in the manner of our understanding them. Beatitude ~must therefore 83 1, 26 | Whence in ~our manner of understanding, divine beatitude precedes 84 1, 26 | But as regards the act of understanding, beatitude is ~a created 85 1, 27 | understand, by the very ~fact of understanding there proceeds something 86 1, 27 | intellect by the ~very act of understanding is made one with the object 87 1, 27 | because in God ~the act of understanding and His existence are the 88 1, 27 | OBJ 2: The act of human understanding in ourselves is not the ~ 89 1, 27 | Prov. 8:24). ~In our way of understanding we use the word "conception" 90 1, 28 | but ~only in our manner of understanding; and this is the Sabellian 91 1, 28 | and ~the same; because by understanding Himself, God understands 92 1, 28 | understands this; thus the acts of understanding are ~infinitely multiplied, 93 1, 30 | Him is only in our way of understanding; forasmuch as number regarded ~ 94 1, 30 | operations it has; as a man has understanding and will beyond other ~animals. 95 1, 32 | cannot know, and with his understanding grasp that ~for which no 96 1, 33 | they are included in the ~understanding of proper terms; but not 97 1, 34 | absolutely; likewise the act of ~understanding which is to the actual intellect 98 1, 34 | being; since the act of understanding does not signify an act ~ 99 1, 34 | spoken. For the ~Father, by understanding Himself, the Son and the 100 1, 34 | conceives in the act ~of understanding a stone, speaks a stone. 101 1, 34 | improperly for the act of understanding; whereas they really differ 102 1, 34 | conceives a word in the act of ~understanding. But the Son understands. 103 1, 34 | creatures, inasmuch as ~God, by understanding Himself, understands every 104 1, 37 | said of the essence, as ~"understanding" and "to understand"; but, 105 1, 37 | goodness are a principle of understanding and loving ~all creatures.~ 106 1, 39 | attributes, ~in our way of understanding, are prior to the persons; 107 1, 39 | according to our way of understanding; nevertheless, so ~far as 108 1, 40 | according to our mode of understanding, ~presuppose the acts of 109 1, 40 | nevertheless in our mode of understanding ~they are distinguished 110 1, 40 | intellect separately the understanding both of a circle, ~and of 111 1, 40 | relations in our mode of understanding follow upon the notional 112 1, 41 | on the agent's will and understanding. So the ~will is the principle 113 1, 41 | but only after our way of understanding and speaking: inasmuch as ~ 114 1, 41 | intellect and the act of ~understanding in God, whereas in God the 115 1, 41 | whereas in God the act of understanding is His very ~essence which 116 1, 44 | thought of it has in our understanding. For we ~abstract universal 117 1, 45 | according to a mode of ~understanding. For change means that the 118 1, 45 | according to our way of understanding, so that a thing is understood 119 1, 45 | signification follows the mode of ~understanding as was said above (Q[13], 120 1, 47 | Avicenna, who said that God by understanding Himself, produced the ~first 121 1, 54 | inquiry:~(1) Is the angel's understanding his substance?~(2) Is his 122 1, 54 | substance?~(2) Is his being his understanding?~(3) Is his substance his 123 1, 54 | Whether an angel's act of understanding is his substance?~Aquin.: 124 1, 54 | that the angel's act of understanding is his ~substance. For the 125 1, 54 | action - that is, his act of understanding.~Aquin.: SMT FP Q[54] A[ 126 1, 54 | essence. Therefore the act of ~understanding, which is between the intellect 127 1, 54 | Besides, if an angel's act of understanding were his substance, it would ~ 128 1, 54 | which is His very act of understanding subsisting in ~itself, nor 129 1, 54 | angel were his own act of understanding, there could then ~be no 130 1, 54 | could then ~be no degrees of understanding more or less perfectly; 131 1, 54 | participation of the act of understanding.~Aquin.: SMT FP Q[54] A[ 132 1, 54 | De Trin. x), "Memory and understanding and ~will are one essence, 133 1, 54 | the ~agent. For the act of understanding is brought about by the 134 1, 54 | contrary, The angel's act of understanding is his movement, as is ~ 135 1, 54 | alone is its own act of ~understanding and its own act of will.~ 136 1, 54 | reason of his whole act of understanding, since he ~cannot understand 137 1, 54 | angel, whereas to his act of understanding it is compared as included ~ 138 1, 54 | principle of existence and of understanding according to the same ~formality. 139 1, 54 | the power or faculty of ~understanding is not different from his 140 1, 54 | intellect" express the power of understanding. But in many passages of ~ 141 1, 54 | previous to ~the act of understanding, is in potentiality to intelligible 142 1, 54 | They are ~neither sometimes understanding only in potentiality, with 143 1, 55 | very substance of the one ~understanding it.~Aquin.: SMT FP Q[55] 144 1, 55 | compared to the intellect understanding it as its form, because 145 1, 55 | of the angel extends to understanding all things: ~because the 146 1, 55 | knowledge, then, of the person understanding must either be ~the cause 147 1, 55 | souls - have a power of understanding which is not ~naturally 148 1, 55 | the angels - the power of understanding is ~naturally complete by 149 1, 56 | stated in De Anima iii, 4 understanding is a kind of passion. ~But 150 1, 56 | intellect is ~disposed for understanding corporeal things, so is 151 1, 56 | is the angelic mind for ~understanding immaterial things. Therefore, 152 1, 57 | angels there is no ~power of understanding save the intellectual power, 153 1, 57 | universal. Such a ~manner of understanding is not in keeping with the 154 1, 57 | Ps. ~118:100: "I have had understanding above ancients," and Gregory 155 1, 58 | angels' minds are moved ~by understanding, as Dionysius says (Div. 156 1, 58 | actually existing. In this way ~understanding and feeling are termed movements, 157 1, 58 | and dividing, but only by ~understanding the essence. Thus it is 158 1, 58 | composing and dividing, but by understanding what a thing is. Now the ~ 159 1, 58 | is no room for error in understanding simple quiddities, ~as is 160 1, 58 | furthermore, evident that their understanding of what a thing is, is ~ 161 1, 59 | soul according to memory, understanding, and ~will. But God's image 162 1, 61 | people, as yet incapable of ~understanding an incorporeal nature; and 163 1, 65 | than living, ~living than understanding, matter than form. The more 164 1, 68 | truth ~to those capable of understanding it, he implies in the words: " 165 1, 70 | heavenly bodies are those of ~understanding and moving; for appetite 166 1, 75 | body, not even that of understanding: for the act of understanding 167 1, 75 | understanding: for the act of understanding does ~not take place without 168 1, 75 | maintaining that ~sensing, just as understanding, belongs to the soul as 169 1, 75 | operations of the soul, understanding alone is ~performed without 170 1, 75 | sometimes a ~man is potentially understanding; it seems that the human 171 1, 75 | will have another mode of understanding, similar to other ~substances 172 1, 76 | movement; and likewise of our understanding. Therefore this principle 173 1, 76 | it is that this action of understanding is ~the action of this particular 174 1, 76 | Therefore the action of ~understanding cannot be attributed to 175 1, 76 | carpenter to a saw. Therefore if understanding is attributed to ~Socrates, 176 1, 76 | Philosopher, who holds that understanding is not possible through ~ 177 1, 76 | the act of the ~eye; for understanding is an act which cannot be 178 1, 76 | are ~otherwise than one understanding man. And if to this we add 179 1, 76 | and have but one act of understanding, in regard, that ~is, of 180 1, 76 | understands, does not exclude the understanding of universals; ~otherwise, 181 1, 76 | flow ~from our manner of understanding, because reason can apprehend 182 1, 76 | existence, living, sensing, and understanding. Now what is added is ~always 183 1, 76 | only with ~the power of understanding, but also with the power 184 1, 77 | Trin. x, 11), that "memory, understanding, and will are one life, 185 1, 77 | Augustine says that the memory, understanding, and the will ~are the one 186 1, 77 | without a corporeal ~organ, as understanding and will. Hence the powers 187 1, 77 | proper ~to the soul, just as understanding is. Now in many things relating 188 1, 37 | said of the essence, as ~"understanding" and "to understand"; but, 189 1, 37 | goodness are a principle of understanding and loving ~all creatures.~ 190 1, 39 | attributes, ~in our way of understanding, are prior to the persons; 191 1, 39 | according to our way of understanding; nevertheless, so ~far as 192 1, 40 | according to our mode of understanding, ~presuppose the acts of 193 1, 40 | nevertheless in our mode of understanding ~they are distinguished 194 1, 40 | intellect separately the understanding both of a circle, ~and of 195 1, 40 | relations in our mode of understanding follow upon the notional 196 1, 41 | on the agent's will and understanding. So the ~will is the principle 197 1, 41 | but only after our way of understanding and speaking: inasmuch as ~ 198 1, 41 | intellect and the act of ~understanding in God, whereas in God the 199 1, 41 | whereas in God the act of understanding is His very ~essence which 200 1, 45 | thought of it has in our understanding. For we ~abstract universal 201 1, 46 | according to a mode of ~understanding. For change means that the 202 1, 46 | according to our way of understanding, so that a thing is understood 203 1, 46 | signification follows the mode of ~understanding as was said above (Q[13], 204 1, 48 | Avicenna, who said that God by understanding Himself, produced the ~first 205 1, 55 | inquiry:~(1) Is the angel's understanding his substance?~(2) Is his 206 1, 55 | substance?~(2) Is his being his understanding?~(3) Is his substance his 207 1, 55 | Whether an angel's act of understanding is his substance?~Aquin.: 208 1, 55 | that the angel's act of understanding is his ~substance. For the 209 1, 55 | action - that is, his act of understanding.~Aquin.: SMT FP Q[54] A[ 210 1, 55 | essence. Therefore the act of ~understanding, which is between the intellect 211 1, 55 | Besides, if an angel's act of understanding were his substance, it would ~ 212 1, 55 | which is His very act of understanding subsisting in ~itself, nor 213 1, 55 | angel were his own act of understanding, there could then ~be no 214 1, 55 | could then ~be no degrees of understanding more or less perfectly; 215 1, 55 | participation of the act of understanding.~Aquin.: SMT FP Q[54] A[ 216 1, 55 | De Trin. x), "Memory and understanding and ~will are one essence, 217 1, 55 | the ~agent. For the act of understanding is brought about by the 218 1, 55 | contrary, The angel's act of understanding is his movement, as is ~ 219 1, 55 | alone is its own act of ~understanding and its own act of will.~ 220 1, 55 | reason of his whole act of understanding, since he ~cannot understand 221 1, 55 | angel, whereas to his act of understanding it is compared as included ~ 222 1, 55 | principle of existence and of understanding according to the same ~formality. 223 1, 55 | the power or faculty of ~understanding is not different from his 224 1, 55 | intellect" express the power of understanding. But in many passages of ~ 225 1, 55 | previous to ~the act of understanding, is in potentiality to intelligible 226 1, 55 | They are ~neither sometimes understanding only in potentiality, with 227 1, 56 | very substance of the one ~understanding it.~Aquin.: SMT FP Q[55] 228 1, 56 | compared to the intellect understanding it as its form, because 229 1, 56 | of the angel extends to understanding all things: ~because the 230 1, 56 | knowledge, then, of the person understanding must either be ~the cause 231 1, 56 | souls - have a power of understanding which is not ~naturally 232 1, 56 | the angels - the power of understanding is ~naturally complete by 233 1, 57 | stated in De Anima iii, 4 understanding is a kind of passion. ~But 234 1, 57 | intellect is ~disposed for understanding corporeal things, so is 235 1, 57 | is the angelic mind for ~understanding immaterial things. Therefore, 236 1, 58 | angels there is no ~power of understanding save the intellectual power, 237 1, 58 | universal. Such a ~manner of understanding is not in keeping with the 238 1, 58 | Ps. ~118:100: "I have had understanding above ancients," and Gregory 239 1, 59 | angels' minds are moved ~by understanding, as Dionysius says (Div. 240 1, 59 | actually existing. In this way ~understanding and feeling are termed movements, 241 1, 59 | and dividing, but only by ~understanding the essence. Thus it is 242 1, 59 | composing and dividing, but by understanding what a thing is. Now the ~ 243 1, 59 | is no room for error in understanding simple quiddities, ~as is 244 1, 59 | furthermore, evident that their understanding of what a thing is, is ~ 245 1, 60 | soul according to memory, understanding, and ~will. But God's image 246 1, 62 | people, as yet incapable of ~understanding an incorporeal nature; and 247 1, 66 | than living, ~living than understanding, matter than form. The more 248 1, 69 | truth ~to those capable of understanding it, he implies in the words: " 249 1, 71 | heavenly bodies are those of ~understanding and moving; for appetite 250 1, 74 | body, not even that of understanding: for the act of understanding 251 1, 74 | understanding: for the act of understanding does ~not take place without 252 1, 74 | maintaining that ~sensing, just as understanding, belongs to the soul as 253 1, 74 | operations of the soul, understanding alone is ~performed without 254 1, 74 | sometimes a ~man is potentially understanding; it seems that the human 255 1, 74 | will have another mode of understanding, similar to other ~substances 256 1, 75 | movement; and likewise of our understanding. Therefore this principle 257 1, 75 | it is that this action of understanding is ~the action of this particular 258 1, 75 | Therefore the action of ~understanding cannot be attributed to 259 1, 75 | carpenter to a saw. Therefore if understanding is attributed to ~Socrates, 260 1, 75 | Philosopher, who holds that understanding is not possible through ~ 261 1, 75 | the act of the ~eye; for understanding is an act which cannot be 262 1, 75 | are ~otherwise than one understanding man. And if to this we add 263 1, 75 | and have but one act of understanding, in regard, that ~is, of 264 1, 75 | understands, does not exclude the understanding of universals; ~otherwise, 265 1, 75 | flow ~from our manner of understanding, because reason can apprehend 266 1, 75 | existence, living, sensing, and understanding. Now what is added is ~always 267 1, 75 | only with ~the power of understanding, but also with the power 268 1, 76 | Trin. x, 11), that "memory, understanding, and will are one life, 269 1, 76 | Augustine says that the memory, understanding, and the will ~are the one 270 1, 76 | without a corporeal ~organ, as understanding and will. Hence the powers 271 1, 76 | proper ~to the soul, just as understanding is. Now in many things relating 272 1, 78 | God alone His action of ~understanding is His very Being. Wherefore 273 1, 78 | intellect is required for ~understanding, in like manner and for 274 1, 78 | that as it is required for ~understanding, so is light required for 275 1, 78 | light for the ~purpose of understanding. But this is done by something 276 1, 78 | soul acquires the power of understanding. For ~what is such by participation, 277 1, 78 | Moreover it reaches to ~the understanding of truth by arguing, with 278 1, 78 | Again it has an imperfect understanding; both because it ~does not 279 1, 78 | intellect in act ~implies understanding in act; and therefore the 280 1, 78 | Trin. x, 11) that "memory, ~understanding, and will are one mind."~ 281 1, 78 | otherwise than before the act of understanding - namely, in the ~sense 282 1, 78 | Because our soul's act of ~understanding is an individual act, existing 283 1, 78 | nature: for such an ~act of understanding, though something individual, 284 1, 78 | it understands its act of understanding, which is an ~individual 285 1, 78 | assigns to the soul memory, ~understanding, and will. But it is clear 286 1, 78 | x, 11; xi, 7), memory, ~understanding, and will are equal to one 287 1, 78 | therefore, is compared to understanding, as movement is to rest, 288 1, 78 | substances are always actually understanding. But in works translated ~ 289 1, 78 | movement, proceeds from the understanding of certain ~things - namely, 290 1, 78 | principle - and ends also at the understanding, inasmuch as by means of 291 1, 78 | habit, which is called "the understanding ~of principles," as the 292 1, 81 | principle of counselling and ~understanding is an intellectual principle 293 1, 82 | and acts. For the act of ~"understanding" implies the simple acceptation 294 1, 83 | intellect, whose act of understanding has a ~universal extension, 295 1, 83 | intellect knows bodies by understanding them, not indeed through 296 1, 83 | in Ev.), ~that "man has understanding in common with the angels." 297 1, 83 | discovery, to the act of understanding. ~Wherefore we must say 298 1, 83 | which are ~the principles of understanding. For this reason Aristotle ( 299 1, 83 | forasmuch as it is actually understanding, participates the thing ~ 300 1, 83 | intellect to the act of understanding.~Aquin.: SMT FP Q[84] A[ 301 1, 83 | hindered from actually ~understanding things of which he had a 302 1, 83 | examines what he is desirous of understanding. For ~this reason it is 303 1, 83 | phantasms for ~the purpose of understanding.~Aquin.: SMT FP Q[84] A[ 304 1, 84 | OF THE MODE AND ORDER OF UNDERSTANDING (EIGHT ARTICLES)~We come 305 1, 84 | consider the mode and order of understanding. Under this ~head there 306 1, 84 | neither does the act of understanding take ~place by abstraction 307 1, 84 | quite true that the mode ~of understanding, in one who understands, 308 1, 84 | cannot be considered without understanding the substance which is subject ~ 309 1, 84 | in the intellect actually understanding, save the abstracted intelligible ~ 310 1, 84 | results from the mode of understanding ~by way of abstraction. 311 1, 84 | said (Topic. ii, 10) that "understanding is of ~one thing only, knowledge 312 1, 84 | process itself, ~but by understanding the simple essence.~Aquin.: 313 1, 84 | that there is a perfect understanding, than ~which none other 314 1, 84 | not infinite ~degrees of understanding a thing: nor can one person 315 1, 84 | intellect is true in its act of understanding. But ~truth, being a certain 316 1, 84 | determining the act of understanding as regards the thing understood; 317 1, 84 | as determining the act of understanding on the part of him who ~ 318 1, 84 | having a greater power of understanding: just as a man may ~see 319 1, 84 | have a greater power of understanding, ~wherefore it is said ( 320 1, 84 | consists in the ~intellect understanding a thing as it is.~Aquin.: 321 1, 85 | consideration: since ~by understanding we acquire knowledge, as 322 1, 85 | vi, 6), the objects of ~understanding, wisdom and knowledge are 323 1, 86 | human mind is potentially ~understanding. Hence it has in itself 324 1, 86 | intellect is its own act of ~understanding. This occurs in different 325 1, 86 | intelligence, so that in God the understanding of His intelligence, and ~ 326 1, 86 | His intelligence, and ~the understanding of His Essence, are one 327 1, 86 | His ~Essence is His act of understanding. But there is another intellect, 328 1, 86 | which is not its own act of understanding, as we have said above ~( 329 1, 86 | neither is its own act of understanding, nor is its own ~essence 330 1, 86 | first object of its act of understanding, for this object is ~the 331 1, 86 | of which is this act of ~understanding. For this reason did the 332 1, 86 | in which the act also of understanding is ~comprised. Wherefore 333 1, 86 | does not perform the act of understanding ~by the material immutation 334 1, 87 | 1183] taught that by the ~understanding of natural substances we 335 1, 87 | and this would be the ~understanding of immaterial substance.~ 336 1, 87 | material things for the ~understanding of immaterial things are 337 1, 87 | through its own act of ~understanding, which is proper to it, 338 1, 88 | De Anima i, 4) that ~"the understanding is corrupted together with 339 1, 88 | human soul is hindered from understanding when the ~senses are tied, 340 1, 88 | would have no means of ~understanding at all: nor does it understand 341 1, 88 | existence, has a mode of understanding, by turning to ~corporeal 342 1, 88 | the body, it has a mode of understanding, by turning to ~simply intelligible 343 1, 88 | that the nobler way of understanding would have been natural 344 1, 88 | nevertheless such a ~mode of understanding was not so perfect as regards 345 1, 88 | they are ~not so strong in understanding, the knowledge which they 346 1, 88 | those who have a better understanding, unless things are ~explained 347 1, 88 | previous supposition that understanding is a movement ~of body and 348 1, 88 | referring to the way of understanding by turning to phantasms. ~ 349 1, 88 | A[1]). The other ~way of understanding is by the infusion of species 350 1, 92 | a natural aptitude for ~understanding and loving God; and this 351 1, 92 | in the soul to "memory, understanding, and will." But these three ~ 352 1, 92 | the mind, namely, memory, understanding, and will; ~which everyone 353 1, 92 | these three things, memory, understanding, ~and will. And by understanding 354 1, 92 | understanding, ~and will. And by understanding I mean here that whereby 355 1, 92 | Divine Trinity more in actual understanding and will, ~than in these 356 1, 92 | it is clear that ~memory, understanding, and will are not three 357 1, 92 | is not always actually ~understanding, as in the case of sleep, 358 1, 92 | by reason of the ~memory, understanding, and will or love of God, 359 1, 92 | taken from the memory, the ~understanding and the will, while the 360 1, 93 | should have that mode of ~understanding which is by turning to phantasms. 361 1, 93 | Wherefore this mode of ~understanding was becoming to the soul 362 1, 93 | in virtue of this mode of understanding, there are three degrees 363 1, 96 | process of nature. Thus understanding and sensation are said ~ 364 1, 104 | intellect is ~its act of understanding; in the sense in which we 365 1, 104 | sufficient principle of understanding. Therefore it is not moved 366 1, 104 | the principle of actual understanding, namely, the likeness of ~ 367 1, 104 | understands the power of ~understanding; or impresses on him the 368 1, 104 | sufficient principle of understanding; but it is a ~secondary 369 1, 107 | one connatural mode of ~understanding; which is not the case in 370 1, 117 | from the ~different mode of understanding, as shown above (Q[55], 371 2, 3 | are said ~to be knowing or understanding. Therefore man's happiness 372 2, 3 | knowledge," "wisdom" and "understanding," which all belong to ~the 373 2, 3 | happiness of God, Who, in understanding his ~Essence, comprehends 374 2, 5 | operation ~of the intellect, by understanding that there is above the 375 2, 8 | designates the simple act of the understanding. Now the ~simple act of 376 2, 8 | but we do not speak of understanding ~with regard to things known 377 2, 15 | something higher, namely, understanding; so do we consent to the 378 2, 16 | the will to the ~act of understanding or judging. Consequently 379 2, 22 | we speak of "feeling and understanding as being a kind of ~passion" ( 380 2, 22 | according as the act of understanding is a ~kind of passion, as 381 2, 31 | in ~knowing something, by understanding it, than in knowing something 382 2, 32 | knowledge or faculty of understanding. Consequently wonder ~is 383 2, 41 | apprehensive power, such as understanding, feeling, and remembering, 384 2, 48 | shapes a sound, but the understanding knows not what it says."~ 385 2, 48 | withdraws the ~light of understanding, while by agitating it troubles 386 2, 50 | puts science, ~wisdom and understanding, which is the habit of first 387 2, 50 | are wisdom, science and ~understanding, in that which is rational 388 2, 50 | Para. 2/2~Now the act of understanding is not said to be common 389 2, 50 | and ~therefore for the understanding of all things, it needs 390 2, 51 | habits, place is given to ~understanding of first principles, which 391 2, 51 | the soul itself: thus the understanding ~of first principles is 392 2, 51 | repeated acts, and as the understanding of first principles is a 393 2, 51 | the ~spirit of wisdom and understanding." Now wisdom and understanding 394 2, 51 | understanding." Now wisdom and understanding are ~habits. Therefore some 395 2, 56 | that science, wisdom and understanding, ~and also art, are intellectual 396 2, 57 | namely, wisdom, science and understanding?~(3) Whether the intellectual 397 2, 57 | viz. ~wisdom, science and understanding?~Aquin.: SMT FS Q[57] A[ 398 2, 57 | viz. wisdom, science and understanding. Because a ~species is a 399 2, 57 | is known. Therefore the ~understanding of principles should not 400 2, 57 | viz. wisdom, science and ~understanding.~Aquin.: SMT FS Q[57] A[ 401 2, 57 | of such truth is called "understanding," ~which is the habit of 402 2, 57 | in themselves belongs ~to understanding.~Aquin.: SMT FS Q[57] A[ 403 2, 57 | that science depends on understanding as on a virtue of higher ~ 404 2, 57 | containing beneath itself both understanding and science, by ~judging 405 2, 57 | depends on and presupposes understanding, which is the ~habit of 406 2, 57 | viz. "memory of the past, understanding of the ~present, and foresight 407 2, 57 | 1 ~Reply OBJ 4: Memory, understanding and foresight, as also caution 408 2, 58 | Accordingly, then, wisdom and understanding are not ~moral virtues: 409 2, 58 | viz. science, ~wisdom, understanding, prudence, and art, as stated 410 2, 58 | and art; but not without understanding and ~prudence. Moral virtue 411 2, 58 | neither can there be without ~understanding. For it is by the virtue 412 2, 58 | For it is by the virtue of understanding that we know ~self-evident 413 2, 58 | principles, presupposes the understanding ~of those principles, so 414 2, 58 | disposed ~by the natural understanding of principles, whereby he 415 2, 58 | principle, known by means ~of understanding or science, is destroyed 416 2, 58 | by the habit of ~natural understanding or of science, man is made 417 2, 58 | speculative matters the understanding of principles is the foundation 418 2, 62 | natural virtue, viz. the understanding of ~principles. Therefore 419 2, 63 | through them: thus the ~understanding of speculative principles 420 2, 65 | science unless we have the understanding of the principles, ~so neither 421 2, 65 | intellectual virtues depend on the understanding ~of principles; even as 422 2, 65 | object of the ~virtue of understanding of principles, do not depend 423 2, 66 | object of the virtue of understanding, even as ~other sciences 424 2, 66 | other sciences do. Therefore understanding is a greater virtue than ~ 425 2, 66 | which ~are the object of understanding, not only by drawing conclusions 426 2, 66 | is a greater virtue than understanding.~Aquin.: SMT FS Q[66] A[ 427 2, 67 | science, and to the mode of understanding; ~because, to it, neither 428 2, 67 | separated soul has a ~mode of understanding, other than by turning to 429 2, 67 | which ~results from the understanding of principles: while faith 430 2, 68 | And the Spirit . . . of ~understanding . . . shall rest upon him," 431 2, 68 | above (Q[57], A[2]), wisdom, understanding, and knowledge ~are intellectual 432 2, 68 | viz. wisdom, knowledge, ~understanding and counsel, and three to 433 2, 68 | of wisdom and of ~understanding . . . shall rest upon him," 434 2, 68 | gives ~wisdom against folly, understanding against dullness, counsel 435 2, 68 | intellectual virtues, viz. wisdom, understanding, knowledge, and ~counsel, 436 2, 68 | added in order to direct understanding; ~counsel, to direct fortitude; 437 2, 68 | reason is perfected by "understanding"; the ~practical reason, 438 2, 68 | intellect, the gift of ~understanding; on the part of the affections, 439 2, 68 | small account ~if it lack understanding, and understanding is wholly 440 2, 68 | lack understanding, and understanding is wholly useless if it 441 2, 68 | without another; but that if understanding were without wisdom, it ~ 442 2, 68 | says ~(Moral. i, 15) that "understanding . . . penetrates the truths 443 2, 68 | contemplative life, ~e.g. wisdom and understanding: and some in the active 444 2, 68 | and ~certainty remains. Of understanding, he says "that it penetrates 445 2, 68 | the active, ~viz. wisdom, understanding and science to prudence 446 2, 68 | that ~wisdom stands before understanding, and understanding before 447 2, 68 | before understanding, and understanding before science, and ~prudence 448 2, 68 | among the gifts, wisdom, ~understanding, knowledge, and counsel 449 2, 68 | but so far as wisdom and understanding are ~given the preference 450 2, 68 | wisdom; against dullness, ~understanding; against rashness, counsel; 451 2, 68 | lest wisdom may uplift; or understanding, while it runs ~nimbly, 452 2, 68 | Reply OBJ 3: Wisdom and understanding and the like are gifts of 453 2, 68 | Consequently wisdom and understanding and the ~like cannot be 454 2, 69 | cleansed by the gift of understanding, we can, so to speak, "see ~ 455 2, 69 | the gifts, viz. wisdom and understanding, belong to the ~contemplative 456 2, 69 | corresponds to the gift of understanding; and ~to be like God by 457 2, 85 | consists in "being, living and understanding," as anyone ~may see who 458 2, 89 | he differs in his mode of understanding, as stated above.~Aquin.: 459 2, 93 | creatures are, ~through understanding the Divine commandment.~ 460 2, 94 | cannot use the habit of understanding of principles, or the natural ~ 461 2, 100 | This is your wisdom and ~understanding in the sight of nations." 462 2, 102 | This is your wisdom and understanding in the sight of ~nations." 463 2, 102 | the Scriptures and a sound understanding ~thereof; and whoever lacks 464 2, 105 | from among you wise and ~understanding men," etc. Therefore the 465 2, 109 | fire. And thus the human ~understanding has a form, viz. intelligible 466 2, 109 | inasmuch as He ~moves the understanding to act; for actually to 467 2, 109 | 1/1~OBJ 3: Further, the understanding's good is truth, as the 468 2, 111 | God gave knowledge and understanding in every book and wisdom." 469 2, 111 | Holy Ghost, so ~also are understanding, counsel, piety, fortitude, 470 2, 113 | Wis. 7:7): "I wished, and understanding was given unto me."~Aquin.: 471 2, 1 | corresponding gifts, knowledge and understanding; (3) Of the opposite ~vices; ( 472 2, 1 | but by way of a ~simple understanding. On the other hand, by faith, 473 2, 1 | are held by the ~habit of understanding), or through something else 474 2, 1 | Ps. 118:100): "I have had understanding above ancients": and the 475 2, 2 | observes (De Trin. xiv, 7): "By understanding I mean now the ~faculty 476 2, 2 | common with science ~and understanding; yet its knowledge does 477 2, 2 | are clearly seen by the understanding are not an ~object of belief. 478 2, 4 | distinguish it from science and understanding, the object of ~which is 479 2, 4 | admixture of black. ~Now understanding, science and also wisdom 480 2, 4 | according to Rm. 10:17; whereas understanding, science ~and wisdom imply 481 2, 4 | Therefore science and ~understanding are more certain than faith.~ 482 2, 4 | is the ~more certain. Now understanding is more perfect than faith, 483 2, 4 | since faith ~is the way to understanding, according to another version [* 484 2, 4 | it seems that science ~or understanding is more certain than faith.~ 485 2, 4 | is called knowledge] and understanding, are about ~necessary things, 486 2, 4 | that wisdom, science and understanding may be taken in two ways: ~ 487 2, 4 | Reply OBJ 3: The gifts of understanding and knowledge are more perfect ~ 488 2, 4 | certitude of ~the gifts of understanding and knowledge, arises from 489 2, 4 | as science, wisdom and ~understanding are intellectual virtues, 490 2, 5 | Church who has the right ~understanding of them. Hence whoever abandons 491 2, 5 | knowledge by grace, as the understanding of ~principles is to natural 492 2, 5 | above (Q[1], A[7]). ~Now the understanding of principles is possessed 493 2, 5 | Para. 1/2~Reply OBJ 3: The understanding of principles results from 494 2, 8 | Para. 1/1 - OF THE GIFT OF UNDERSTANDING (EIGHT ARTICLES)~We must 495 2, 8 | With regard to the gift of understanding ~there are eight points 496 2, 8 | of inquiry:~(1) Whether understanding is a gift of the Holy Ghost?~( 497 2, 8 | person?~(3) Whether the understanding which is a gift of the Holy 498 2, 8 | grace have the gift of ~understanding? ~(5) Whether this gift 499 2, 8 | relationship of the gift of understanding to the other gifts;~(7) 500 2, 8 | Thes. Para. 1/1~Whether understanding is a gift of the Holy Ghost?~


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