Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library
Alphabetical    [«  »]
distended 1
distilled 6
distinct 815
distinction 724
distinctions 19
distinctive 16
distinctly 24
Frequency    [«  »]
730 blessed
726 false
725 indeed
724 distinction
723 external
723 term
722 rational
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

distinction

1-500 | 501-724

    Part, Question
1 1, 1 | proposed to all without distinction of persons - "To the wise 2 1, 14 | which is the principle of distinction, but only as regards ~that 3 1, 14 | proper knowledge, in their distinction from each other.~Aquin.: 4 1, 14 | objection and say that this distinction holds good with ~regard 5 1, 14 | from the subject, this ~distinction does not hold, for instance, 6 1, 19 | election implies a certain distinction.~Aquin.: SMT FP Q[19] A[ 7 1, 19 | the consequent ~will. This distinction must not be taken as applying 8 1, 19 | Secondly, because if the ~distinction between the contingent and 9 1, 23 | these seem to have drawn a distinction between that which flows 10 1, 23 | predestination. Now there is no distinction ~between what flows from 11 1, 23 | predestination; as ~there is not distinction between what flows from 12 1, 27 | the intellect, there is a distinction of order ~between the procession 13 1, 28 | Preface: "Let us adore the distinction of ~the Persons, and the 14 1, 28 | whereas in God there is no distinction, but both ~are one and the 15 1, 28 | power. But this ~kind of distinction does not make any real distinction 16 1, 28 | distinction does not make any real distinction of the divine ~goodness 17 1, 28 | neither does it make any real distinction ~of paternity and filiation.~ 18 1, 28 | in God there is no real distinction but that of origin. ~But 19 1, 28 | relative opposition includes distinction. Hence, there ~must be real 20 1, 28 | Hence, there ~must be real distinction in God, not, indeed, according 21 1, 29 | A[4] Body Para. 4/4~Now distinction in God is only by relation 22 1, 30 | properties does not make a ~distinction of persons, either in God, 23 1, 30 | each other. But a real ~distinction between the divine relations 24 1, 30 | goodness. Nor is there any distinction between them except by the ~ 25 1, 31 | the word trine imports a distinction in the "supposita" of which 26 1, 31 | however, use the term "distinction" on account of the relative ~ 27 1, 31 | difference" are taken to mean "distinction." But lest the simplicity 28 1, 31 | masculine sense, means only a ~distinction of "suppositum"; and hence 29 1, 31 | 2: "Difference" implies distinction of form. There is one form ~ 30 1, 31 | difference" is taken for ~"distinction," as above stated.~Aquin.: 31 1, 31 | animal. So, because in God ~distinction is by the persons, and not 32 1, 32 | on; in which passage the distinction of persons is laid down. 33 1, 32 | essence, and not to the ~distinction of the persons. Therefore, 34 1, 32 | not what belongs to the ~distinction of the persons. Whoever, 35 1, 33 | very fact that in God a distinction exists of the ~Begotten 36 1, 36 | is not only a ~material distinction we always find that some 37 1, 36 | admit in ~them a material distinction; which is impossible.~Aquin.: 38 1, 36 | one, wherever ~there is no distinction between them of opposite 39 1, 36 | spirators, by reason of the ~distinction of "supposita," as also 40 1, 38 | personal name imports a distinction in God. But the name of " 41 1, 38 | Gift" does ~not import a distinction in God; for Augustine says ( 42 1, 38 | Gift" imports a personal distinction , in so far ~as gift imports 43 1, 39 | relation, it has a real ~distinction by virtue of that opposition. 44 1, 39 | OBJ 1: There cannot be a distinction of "suppositum" in creatures ~ 45 1, 39 | should seem to indicate a distinction between the essence and 46 1, 39 | would be that there ~is a distinction of Godhead. Yet this proposition " 47 1, 39 | essence. For ~that would imply distinction in the divine essence, in 48 1, 39 | same way as ~there exists distinction in the "supposita."~Aquin.: 49 1, 39 | did not take note of this distinction.~Aquin.: SMT FP Q[39] A[ 50 1, 40 | what is relative. But the ~distinction of the divine persons is 51 1, 40 | divine persons is the primary distinction. Therefore ~the divine persons 52 1, 40 | Further, whatever presupposes distinction cannot be the first ~principle 53 1, 40 | the first ~principle of distinction. But relation presupposes 54 1, 40 | But relation presupposes distinction, which ~comes into its definition; 55 1, 40 | seek out the principle of distinction. ~So, as the three persons 56 1, 40 | to ~know the principle of distinction whereby they are several. 57 1, 40 | understood as distinct, their distinction ~must be understood as resulting 58 1, 40 | relations. Secondly: because the distinction of the divine persons is 59 1, 40 | relation suffices for their distinction.~Aquin.: SMT FP Q[40] A[ 60 1, 40 | OBJ 3: The more prior a distinction is, the nearer it approaches ~ 61 1, 40 | must be the least possible distinction. So the ~distinction of 62 1, 40 | possible distinction. So the ~distinction of the persons must be by 63 1, 40 | Relation presupposes the distinction of the subjects, when it 64 1, 40 | presuppose, but brings about distinction. For when it is said that ~ 65 1, 40 | begets, ~He is the Father." A distinction, however, is needed if we 66 1, 41 | that, In the divine persons distinction is founded on origin. ~But 67 1, 41 | whole nature to ~Him, the distinction only of origin remaining 68 1, 41 | is added which saves the distinction. But when we say that ~the 69 1, 41 | expressed ~to warrant the distinction signified by the preposition, 70 1, 41 | and a principle implies ~distinction from that of which it is 71 1, 41 | we must observe a ~double distinction in things said of God: one 72 1, 41 | said of God: one is a real distinction, the ~other is a distinction 73 1, 41 | distinction, the ~other is a distinction of reason only. By a real 74 1, 41 | of reason only. By a real distinction, God by His ~essence is 75 1, 41 | notional act. But in God the distinction of action and ~agent is 76 1, 41 | paternity; although there is a distinction of reason.~Aquin.: SMT FP 77 1, 41 | except owing to a ~material distinction: since forms of one species 78 1, 41 | 1: We can grant, without distinction, that the Son has the ~same 79 1, 42 | equality implies both - namely, distinction of ~persons, for nothing 80 1, 42 | wherever order exists, distinction also exists. But ~there 81 1, 42 | exists. But ~there is no distinction in the divine nature. Therefore 82 1, 42 | dissimilitude arising from ~the distinction of the relations. Wherefore 83 1, 42 | forth in God is only by the distinction of the ~relations, not by 84 1, 43 | separation, having only ~distinction of origin.~Aquin.: SMT FP 85 1, 44 | of creatures; (2) of the distinction ~between them; (3) of their 86 1, 44 | understood that there was a distinction between the substantial 87 1, 47 | Para. 1/2 - TREATISE ON THE DISTINCTION OF THINGS IN GENERAL (Q[ 88 1, 47 | IN GENERAL (Q[47])~OF THE DISTINCTION OF THINGS IN GENERAL (THREE 89 1, 47 | the ~consideration of the distinction of things. This consideration 90 1, 47 | threefold - first, of the distinction of things in general; secondly, 91 1, 47 | general; secondly, of ~the distinction of good and evil; thirdly, 92 1, 47 | and evil; thirdly, of the distinction of the ~spiritual and corporeal 93 1, 47 | inquiry:~(1) The multitude or distinction of things.~(2) Their inequality.~( 94 1, 47 | Whether the multitude and distinction of things come from God?~ 95 1, 47 | seem that the multitude and distinction of things does ~not come 96 1, 47 | waters." Therefore the ~distinction and multitude of things 97 1, 47 | 1/6~I answer that, The distinction of things has been ascribed 98 1, 47 | For some attributed the distinction to matter, either by itself ~ 99 1, 47 | and in their opinion the distinction of things comes from chance ~ 100 1, 47 | however, attributed the ~distinction and multitude of things 101 1, 47 | we must ~reduce whatever distinction comes from matter to a higher 102 1, 47 | for the matter, and the distinction of things comes from their 103 1, 47 | proper ~forms. Therefore the distinction of things is not on account 104 1, 47 | Others have attributed the distinction of things to secondary agents, 105 1, 47 | Hence we must say that the distinction and multitude of things 106 1, 47 | wisdom is the cause of the distinction of things, ~therefore Moses 107 1, 47 | those who said that the ~distinction of things arose from the 108 1, 47 | God is the cause of the ~distinction of things, so the same wisdom 109 1, 47 | explained as follows. A twofold distinction is ~found in things; one 110 1, 47 | things; one is a formal distinction as regards things differing ~ 111 1, 47 | the other is a material distinction as regards things ~differing 112 1, 47 | account of the form, ~material distinction exists for the sake of the 113 1, 47 | for the sake of the formal distinction. Hence ~we see that in incorruptible 114 1, 47 | it appears that ~formal distinction is of greater consequence 115 1, 47 | than material. Now, formal ~distinction always requires inequality, 116 1, 47 | wisdom is the cause of the distinction ~of things for the sake 117 1, 48 | Para. 1/3 - TREATISE ON THE DISTINCTION OF GOOD AND EVIL (QQ[48]- 118 1, 48 | AND EVIL (QQ[48]-49)~THE DISTINCTION OF THINGS IN PARTICULAR ( 119 1, 48 | We must now consider the distinction of things in particular; 120 1, 48 | particular; and ~firstly the distinction of good and evil; and then 121 1, 48 | good and evil; and then the distinction of the ~spiritual and corporeal 122 1, 48 | Through ignorance of this distinction some, considering that ~ 123 1, 50 | ARTICLES)~Now we consider the distinction of corporeal and spiritual 124 1, 50 | failing to make a proper distinction between sense and intellect, ~ 125 1, 50 | that which is caused ~by distinction of forms; according as multitude 126 1, 50 | matter is the cause of the distinction of things; but this was 127 1, 50 | to be the principle of ~distinction of one from the other, not, 128 1, 54 | 1/1~On the contrary, The distinction of active and passive intellect 129 1, 55 | a similarity between the distinction and order of spiritual substances ~ 130 1, 55 | spiritual substances ~and the distinction and order of corporeal substances. 131 1, 59 | 1/1~OBJ 3: Further, the distinction of common and proper does 132 1, 59 | according to their formal distinction, which is ~taken from the 133 1, 59 | material but only by the formal distinction ~of objects, if to any faculty 134 1, 59 | common idea, there will be no distinction of faculties according to 135 1, 59 | divided according to the distinction of some ~particular good 136 1, 63 | Para. 1/1~Reply OBJ 2: That distinction of light and darkness, whereby 137 1, 65 | and earth"; the work of ~distinction as given in the words, " 138 1, 65 | secondly, the work ~of distinction; and thirdly, the work of 139 1, 65 | suchlike ~beings there is no distinction between what is and what 140 1, 66 | ORDER OF CREATION TOWARDS DISTINCTION (FOUR ARTICLES)~We must 141 1, 66 | next consider the work of distinction; first, the ordering of ~ 142 1, 66 | ordering of ~creation towards distinction; secondly, the distinction 143 1, 66 | distinction; secondly, the distinction itself. Under the ~first 144 1, 66 | effected by the work of distinction. But confusion is opposed 145 1, 66 | confusion is opposed to ~distinction, as formlessness to form. 146 1, 66 | its formation or to its distinction. As to formation, the argument 147 1, 66 | in ~time its formation or distinction, but only in origin and 148 1, 66 | confusion devoid of all distinction; ~except Anaxagoras, who 149 1, 66 | previous to the work of distinction Holy Scripture ~enumerates 150 1, 66 | in which even a material distinction is expressed, ~as will be 151 1, 66 | and earth." The second ~distinction mentioned is that of the 152 1, 66 | give a form. The ~third distinction is that of place; since 153 1, 66 | only in potentiality. ~But distinction is due to form. Therefore 154 1, 67 | Para. 1/2 - ON THE WORK OF DISTINCTION IN ITSELF (FOUR ARTICLES)~ 155 1, 67 | consider next the work of distinction in itself. First, the work ~ 156 1, 67 | since contiguity requires distinction of place.~Aquin.: SMT FP 157 1, 67 | that ~among the works of distinction the production of light 158 1, 67 | production of this light a triple distinction ~was made between light 159 1, 67 | account of the first day the ~distinction between day and night alone 160 1, 67 | alone is mentioned; this distinction ~being brought about by 161 1, 67 | the heavens. The further ~distinction into successive days, seasons, 162 1, 67 | darkness will denote the distinction of the spiritual creature 163 1, 68 | it belongs to the work of distinction and adornment to ~give forms 164 1, 68 | then, to understand the distinction of heavens, it must be ~ 165 1, 69 | formlessness the ~want of due distinction and of perfect beauty, and 166 1, 69 | formation, ~resulted the distinction of time, namely, that of 167 1, 69 | the ~firmament a sort of distinction and order (so that water 168 1, 69 | and there resulted the distinction in the lowest body, ~namely, 169 1, 69 | belongs to the work, not of ~distinction, but of adornment. Therefore 170 1, 69 | devoted to the work of ~distinction.~Aquin.: SMT FP Q[69] A[ 171 1, 70 | the second, or work of "distinction," the heaven and ~the earth 172 1, 70 | such like. Now just as ~distinction of certain things is made 173 1, 70 | the three days' work of ~distinction, so that heaven was formed 174 1, 70 | day as having a natural distinction from that in which the ~ 175 1, 70 | placed, even though the distinction is not apparent to the ~ 176 1, 70 | 1/1~OBJ 3: Further, the distinction of seasons and days began 177 1, 71 | the order of the work of distinction. Hence, as ~among the three 178 1, 71 | assigned to the work of distinction, the middle, or ~second, 179 1, 71 | is devoted to the work of distinction of water, which is the ~ 180 1, 74 | distinct from the works of ~distinction and adornment than these 181 1, 74 | separate days are assigned to distinction and to adornment, and therefore ~ 182 1, 74 | one day is assigned to the distinction of water, and another to 183 1, 74 | water, and another to the ~distinction of the land. Therefore, 184 1, 74 | ought to be devoted to the ~distinction of fire and air.~Aquin.: 185 1, 74 | that, The reason of the distinction of these days is made clear ~ 186 1, 74 | writers, that the works of ~distinction and adornment imply certain 187 1, 74 | therefore, every work of distinction and adornment is said to 188 1, 74 | perfected and terminated. So the distinction of days ~denotes the natural 189 1, 74 | follow to mean some sort of distinction in bodies ~previously existing, 190 1, 74 | of things which lies in ~distinction and adornment. Hence the 191 1, 74 | of the world, and in its ~distinction and adornment, but differently 192 1, 74 | differently in either place. For ~distinction and adornment belong to 193 1, 74 | this reason in the works of distinction and adornment the ~Word 194 1, 74 | good," used in the work of ~distinction and adornment, and this 195 1, 74 | this is concerned with the ~distinction of things not evident to 196 1, 74 | also, that ~where the first distinction of creatures is described, 197 1, 75 | ancient philosophers made no distinction between ~sense and intellect, 198 1, 75 | Plato, however, drew a distinction between intellect and ~sense; 199 1, 75 | is the ~principle of the distinction of matter - that is to say, 200 1, 75 | is the principle of the distinction of forms. But one ~matter 201 1, 75 | from another, except by a distinction of ~quantity, which has 202 1, 76 | it would do away with the distinction ~of rewards and punishments.~ 203 1, 76 | the ~essence of each. The distinction between Socrates and Plato 204 1, 76 | action form ~yours by the distinction of the phantasms - that 205 1, 76 | will be ~according to the distinction and multiplication of that 206 1, 76 | parts of matter; for the distinction of which we must ~suppose 207 1, 38 | personal name imports a distinction in God. But the name of " 208 1, 38 | Gift" does ~not import a distinction in God; for Augustine says ( 209 1, 38 | Gift" imports a personal distinction , in so far ~as gift imports 210 1, 39 | relation, it has a real ~distinction by virtue of that opposition. 211 1, 39 | OBJ 1: There cannot be a distinction of "suppositum" in creatures ~ 212 1, 39 | should seem to indicate a distinction between the essence and 213 1, 39 | would be that there ~is a distinction of Godhead. Yet this proposition " 214 1, 39 | essence. For ~that would imply distinction in the divine essence, in 215 1, 39 | same way as ~there exists distinction in the "supposita."~Aquin.: 216 1, 39 | did not take note of this distinction.~Aquin.: SMT FP Q[39] A[ 217 1, 40 | what is relative. But the ~distinction of the divine persons is 218 1, 40 | divine persons is the primary distinction. Therefore ~the divine persons 219 1, 40 | Further, whatever presupposes distinction cannot be the first ~principle 220 1, 40 | the first ~principle of distinction. But relation presupposes 221 1, 40 | But relation presupposes distinction, which ~comes into its definition; 222 1, 40 | seek out the principle of distinction. ~So, as the three persons 223 1, 40 | to ~know the principle of distinction whereby they are several. 224 1, 40 | understood as distinct, their distinction ~must be understood as resulting 225 1, 40 | relations. Secondly: because the distinction of the divine persons is 226 1, 40 | relation suffices for their distinction.~Aquin.: SMT FP Q[40] A[ 227 1, 40 | OBJ 3: The more prior a distinction is, the nearer it approaches ~ 228 1, 40 | must be the least possible distinction. So the ~distinction of 229 1, 40 | possible distinction. So the ~distinction of the persons must be by 230 1, 40 | Relation presupposes the distinction of the subjects, when ~it 231 1, 40 | presuppose, but brings about distinction. For when it is said that ~ 232 1, 40 | begets, ~He is the Father." A distinction, however, is needed if we 233 1, 41 | that, In the divine persons distinction is founded on origin. ~But 234 1, 41 | whole nature to ~Him, the distinction only of origin remaining 235 1, 41 | is added which saves the distinction. But when we say that ~the 236 1, 41 | expressed ~to warrant the distinction signified by the preposition, 237 1, 41 | and a principle implies ~distinction from that of which it is 238 1, 41 | we must observe a double distinction in things said of God: one 239 1, 41 | said of God: one is a real distinction, the ~other is a distinction 240 1, 41 | distinction, the ~other is a distinction of reason only. By a real 241 1, 41 | of reason only. By a real distinction, God by His ~essence is 242 1, 41 | notional act. But in God the distinction of action and ~agent is 243 1, 41 | paternity; although there is a distinction of reason.~Aquin.: SMT FP 244 1, 41 | except owing to a ~material distinction: since forms of one species 245 1, 41 | 1: We can grant, without distinction, that the Son has the ~same 246 1, 42 | equality implies both - namely, distinction of ~persons, for nothing 247 1, 42 | wherever order exists, distinction also exists. But ~there 248 1, 42 | exists. But ~there is no distinction in the divine nature. Therefore 249 1, 42 | dissimilitude arising from ~the distinction of the relations. Wherefore 250 1, 42 | forth in God is only by the distinction of the ~relations, not by 251 1, 43 | separation, having only ~distinction of origin.~Aquin.: SMT FP 252 1, 45 | of creatures; (2) of the distinction ~between them; (3) of their 253 1, 45 | understood that there was a distinction between the substantial 254 1, 48 | Para. 1/2 - TREATISE ON THE DISTINCTION OF THINGS IN GENERAL (Q[ 255 1, 48 | IN GENERAL (Q[47])~OF THE DISTINCTION OF THINGS IN GENERAL (THREE 256 1, 48 | the ~consideration of the distinction of things. This consideration 257 1, 48 | threefold - first, of the distinction of things in general; secondly, 258 1, 48 | general; secondly, of ~the distinction of good and evil; thirdly, 259 1, 48 | and evil; thirdly, of the distinction of the ~spiritual and corporeal 260 1, 48 | inquiry:~(1) The multitude or distinction of things.~(2) Their inequality.~( 261 1, 48 | Whether the multitude and distinction of things come from God?~ 262 1, 48 | seem that the multitude and distinction of things does ~not come 263 1, 48 | waters." Therefore the ~distinction and multitude of things 264 1, 48 | 1/6~I answer that, The distinction of things has been ascribed 265 1, 48 | For some attributed the distinction to matter, either by itself ~ 266 1, 48 | and in their opinion the distinction of things comes from chance ~ 267 1, 48 | however, attributed the ~distinction and multitude of things 268 1, 48 | we must ~reduce whatever distinction comes from matter to a higher 269 1, 48 | for the matter, and the distinction of things comes from their 270 1, 48 | proper ~forms. Therefore the distinction of things is not on account 271 1, 48 | Others have attributed the distinction of things to secondary agents, 272 1, 48 | Hence we must say that the distinction and multitude of things 273 1, 48 | wisdom is the cause of the distinction of things, ~therefore Moses 274 1, 48 | those who said that the ~distinction of things arose from the 275 1, 48 | God is the cause of the ~distinction of things, so the same wisdom 276 1, 48 | explained as follows. A twofold distinction is ~found in things; one 277 1, 48 | things; one is a formal distinction as regards things differing ~ 278 1, 48 | the other is a material distinction as regards things ~differing 279 1, 48 | account of the form, ~material distinction exists for the sake of the 280 1, 48 | for the sake of the formal distinction. Hence ~we see that in incorruptible 281 1, 48 | it appears that ~formal distinction is of greater consequence 282 1, 48 | than material. Now, formal ~distinction always requires inequality, 283 1, 48 | wisdom is the cause of the distinction ~of things for the sake 284 1, 49 | Para. 1/3 - TREATISE ON THE DISTINCTION OF GOOD AND EVIL (QQ[48]- 285 1, 49 | AND EVIL (QQ[48]-49)~THE DISTINCTION OF THINGS IN PARTICULAR ( 286 1, 49 | We must now consider the distinction of things in particular; 287 1, 49 | particular; and ~firstly the distinction of good and evil; and then 288 1, 49 | good and evil; and then the distinction of the ~spiritual and corporeal 289 1, 49 | Through ignorance of this distinction some, considering that ~ 290 1, 51 | ARTICLES)~Now we consider the distinction of corporeal and spiritual 291 1, 51 | failing to make a proper distinction between sense and intellect, ~ 292 1, 51 | that which is caused ~by distinction of forms; according as multitude 293 1, 51 | matter is the cause of the distinction of things; but this was 294 1, 51 | to be the principle of ~distinction of one from the other, not, 295 1, 55 | 1/1~On the contrary, The distinction of active and passive intellect 296 1, 56 | a similarity between the distinction and order of spiritual substances ~ 297 1, 56 | spiritual substances ~and the distinction and order of corporeal substances. 298 1, 60 | 1/1~OBJ 3: Further, the distinction of common and proper does 299 1, 60 | according to their formal distinction, which is ~taken from the 300 1, 60 | material but only by the formal distinction ~of objects, if to any faculty 301 1, 60 | common idea, there will be no distinction of faculties according to 302 1, 60 | divided according to the distinction of some ~particular good 303 1, 64 | Para. 1/1~Reply OBJ 2: That distinction of light and darkness, whereby 304 1, 66 | and earth"; the work of ~distinction as given in the words, " 305 1, 66 | secondly, the work ~of distinction; and thirdly, the work of 306 1, 66 | suchlike ~beings there is no distinction between what is and what 307 1, 67 | ORDER OF CREATION TOWARDS DISTINCTION (FOUR ARTICLES)~We must 308 1, 67 | next consider the work of distinction; first, the ordering of ~ 309 1, 67 | ordering of ~creation towards distinction; secondly, the distinction 310 1, 67 | distinction; secondly, the distinction itself. Under the ~first 311 1, 67 | effected by the work of distinction. But confusion is opposed 312 1, 67 | confusion is opposed to ~distinction, as formlessness to form. 313 1, 67 | its formation or to its distinction. As to formation, the argument 314 1, 67 | in ~time its formation or distinction, but only in origin and 315 1, 67 | confusion devoid of all distinction; ~except Anaxagoras, who 316 1, 67 | previous to the work of distinction Holy Scripture ~enumerates 317 1, 67 | in which even a material distinction is expressed, ~as will be 318 1, 67 | and earth." The second ~distinction mentioned is that of the 319 1, 67 | give a form. The ~third distinction is that of place; since 320 1, 67 | only in potentiality. ~But distinction is due to form. Therefore 321 1, 68 | Para. 1/2 - ON THE WORK OF DISTINCTION IN ITSELF (FOUR ARTICLES)~ 322 1, 68 | consider next the work of distinction in itself. First, the work ~ 323 1, 68 | since contiguity requires distinction of place.~Aquin.: SMT FP 324 1, 68 | that ~among the works of distinction the production of light 325 1, 68 | production of this light a triple distinction ~was made between light 326 1, 68 | account of the first day the ~distinction between day and night alone 327 1, 68 | alone is mentioned; this distinction ~being brought about by 328 1, 68 | the heavens. The further ~distinction into successive days, seasons, 329 1, 68 | darkness will denote the distinction of the spiritual creature 330 1, 69 | it belongs to the work of distinction and adornment to ~give forms 331 1, 69 | then, to understand the distinction of heavens, it must be ~ 332 1, 70 | formlessness the ~want of due distinction and of perfect beauty, and 333 1, 70 | formation, ~resulted the distinction of time, namely, that of 334 1, 70 | the ~firmament a sort of distinction and order (so that water 335 1, 70 | and there resulted the distinction in the lowest body, ~namely, 336 1, 70 | belongs to the work, not of ~distinction, but of adornment. Therefore 337 1, 70 | devoted to the work of ~distinction.~Aquin.: SMT FP Q[69] A[ 338 1, 71 | the second, or work of "distinction," the heaven and ~the earth 339 1, 71 | such like. Now just as ~distinction of certain things is made 340 1, 71 | the three days' work of ~distinction, so that heaven was formed 341 1, 71 | day as having a natural distinction from that in which the ~ 342 1, 71 | placed, even though the distinction is not apparent to the ~ 343 1, 71 | 1/1~OBJ 3: Further, the distinction of seasons and days began 344 1, 71 | the order of the work of distinction. Hence, as ~among the three 345 1, 71 | assigned to the work of distinction, the middle, or ~second, 346 1, 71 | is devoted to the work of distinction of water, which is the ~ 347 1, 73 | distinct from the works of ~distinction and adornment than these 348 1, 73 | separate days are assigned to distinction and to adornment, and therefore ~ 349 1, 73 | one day is assigned to the distinction of water, and another to 350 1, 73 | water, and another to the ~distinction of the land. Therefore, 351 1, 73 | ought to be devoted to the ~distinction of fire and air.~Aquin.: 352 1, 73 | that, The reason of the distinction of these days is made clear ~ 353 1, 73 | writers, that the works of ~distinction and adornment imply certain 354 1, 73 | therefore, every work of distinction and adornment is said to 355 1, 73 | perfected and terminated. So the distinction of days ~denotes the natural 356 1, 73 | follow to mean some sort of distinction in bodies ~previously existing, 357 1, 73 | of things which lies in ~distinction and adornment. Hence the 358 1, 73 | of the world, and in its ~distinction and adornment, but differently 359 1, 73 | differently in either place. For ~distinction and adornment belong to 360 1, 73 | this reason in the works of distinction and adornment the ~Word 361 1, 73 | good," used in the work of ~distinction and adornment, and this 362 1, 73 | this is concerned with the ~distinction of things not evident to 363 1, 73 | also, that ~where the first distinction of creatures is described, 364 1, 74 | ancient philosophers made no distinction between ~sense and intellect, 365 1, 74 | Plato, however, drew a distinction between intellect and ~sense; 366 1, 74 | is the ~principle of the distinction of matter - that is to say, 367 1, 74 | is the principle of the distinction of forms. But one ~matter 368 1, 74 | from another, except by a distinction of ~quantity, which has 369 1, 75 | it would do away with the distinction ~of rewards and punishments.~ 370 1, 75 | the ~essence of each. The distinction between Socrates and Plato 371 1, 75 | action form ~yours by the distinction of the phantasms - that 372 1, 75 | will be ~according to the distinction and multiplication of that 373 1, 75 | parts of matter; for the distinction of which we must ~suppose 374 1, 77 | that, The reason of the distinction and number of the senses ~ 375 1, 77 | reason of the number and distinction of the exterior senses must ~ 376 1, 77 | material of all: of the distinction of which we ~shall speak 377 1, 77 | whole body, so that their distinction is not ~evident. But taste, 378 1, 77 | appointed, and of their distinction we shall ~speak farther 379 1, 78 | Further, the reason of distinction among the powers in the ~ 380 1, 78 | Nevertheless there is a distinction between the power of the 381 1, 78 | actions, ~not according to the distinction of powers. Moreover, that 382 1, 78 | Para. 1/1~Reply OBJ 4: That distinction given by Damascene is according 383 1, 79 | there is no place for this distinction in the appetitive part: 384 1, 79 | reason, ~neither is there distinction in the appetitive part.~ 385 1, 79 | differentiated according to the distinction of the corresponding active ~ 386 1, 79 | distinct according to the distinction of the things apprehended, 387 1, 82 | thelesis} on account of a ~distinction, not of powers, but of acts. ~ 388 1, 84 | regards its principle of distinction; as he who knows ~"genus" 389 1, 85 | We must apply the same distinction to future things, as ~we 390 1, 86 | it is immaterial. But a ~distinction must be drawn: since the 391 1, 86 | although there is a logical distinction between the ~act whereby 392 1, 88 | inferior powers, ~the same distinction is to be applied to habit.~ 393 1, 89 | except according to the distinction of bodies.~Aquin.: SMT FP 394 1, 89 | creation preceded the work of distinction and adornment, as ~shown 395 1, 91 | greater reason for the ~distinction of these two forces in man; 396 1, 92 | the Essence than to the distinction of ~the Persons. Therefore 397 1, 92 | seen (Q[40], A[2]), the distinction of the ~Divine Persons is 398 1, 92 | it is manifest that the distinction of the Divine ~Persons is 399 1, 92 | created ~them." But the distinction of male and female is in 400 1, 92 | of God came ~through the distinction of sex, but that the image 401 1, 92 | wherein there is no sexual distinction of ~sex, but that the image 402 1, 92 | wherein there is no sexual distinction. Wherefore the Apostle ( 403 1, 95 | the latter sense. This distinction is founded on the reason 404 1, 97 | intercourse, to which the distinction of sex ~is ordained. Moreover, 405 1, 97 | since wherever there is ~distinction of sex, the active principle 406 1, 102 | creation of things and their distinction, we now ~consider in the 407 1, 107 | angels?~(4) Whether the distinction of hierarchies and orders 408 1, 107 | Therefore there must ~needs be a distinction between the human and the 409 1, 107 | there is no hierarchical distinction ~among the angels; but there 410 1, 107 | angels; but there is such a distinction as regards the types of ~ 411 1, 107 | perfects. Therefore there is no distinction of orders among the angels.~ 412 1, 107 | Reply OBJ 2: That special distinction of orders and offices wherein 413 1, 107 | Thes. Para. 1/1~Whether the distinction of hierarchies and orders 414 1, 107 | It would seem that the distinction of hierarchies and of orders ~ 415 1, 107 | by nature. ~Therefore the distinction of hierarchies and orders 416 1, 107 | natural gifts." ~Therefore the distinction of orders among the angels 417 1, 107 | consider two things; the ~distinction of grades, and the execution 418 1, 107 | execution of their offices. The ~distinction of grades among the angels 419 1, 107 | orders; for the natural distinction will always remain. In view 420 1, 107 | remain. In view of this ~distinction, some asserted that men 421 1, 118 | Now it is clear that this distinction has ~no place in inanimate 422 1, 118 | therefore be said that this distinction of the Philosopher is ~not 423 2, 5 | that where there is no real distinction, there ~may be a distinction 424 2, 5 | distinction, there ~may be a distinction according to the consideration 425 2, 20 | foreseen, we must make a distinction. ~Because if they follow 426 2, 23 | good and evil; and on this distinction ~is based the contrariety 427 2, 35 | sorrow, according to the ~distinction of interior and exterior 428 2, 49 | there seems to be this distinction, that there are some in 429 2, 49 | animated being." But this distinction of the species of quality 430 2, 49 | must explain otherwise the distinction of dispositions and ~habits 431 2, 49 | in order to confirm this distinction he adduces the common mode 432 2, 52 | white or healthy. Now this distinction is not to be ~understood 433 2, 54 | Out. Para. 1/1 - OF THE DISTINCTION OF HABITS (FOUR ARTICLES)~ 434 2, 54 | have now to consider the distinction of habits; and under this 435 2, 54 | habit. Hence the specific ~distinction of habits may be taken in 436 2, 54 | according to that mode of distinction which is ~proper to habits. 437 2, 54 | distinguished according ~to the distinction of the things to which they 438 2, 54 | in genus. And though the distinction between specific ~contraries 439 2, 54 | specific ~contraries is a real distinction yet they are both known 440 2, 55 | referred to good: and ~so the distinction of virtue from those habits 441 2, 55 | live righteously": and ~its distinction from those habits which 442 2, 57 | one same act, there is no distinction of habit or power in ~respect 443 2, 57 | to judgment, and of whose distinction we shall speak further on ~( 444 2, 58 | intellectual virtues; (2) of their distinction, one from ~another, in respect 445 2, 60 | the irascible part: which distinction, however, has no place in ~ 446 2, 61 | that there ~seems to be a distinction from the other three, inasmuch 447 2, 65 | different ways of assigning the ~distinction of the cardinal virtues. 448 2, 66 | of ~wisdom, which is the distinction given by Augustine (De Trin. 449 2, 68 | suitable reason ~for this distinction, a reason, to wit, which 450 2, 68 | the affections. If this distinction were true, all the virtues ~ 451 2, 68 | temptation. But neither is this distinction sufficient. Because the ~ 452 2, 68 | appear to be a satisfactory distinction. Because Our Lord Himself 453 2, 71 | in themselves; ~(2) their distinction; (3) their comparison with 454 2, 72 | Out. Para. 1/1 - OF THE DISTINCTION OF SINS (NINE ARTICLES)~ 455 2, 72 | We must now consider the distinction of sins or vices: under 456 2, 72 | their objects?~(2) Of the distinction between spiritual and carnal 457 2, 72 | diverse. Wherefore this distinction of sins is in respect of 458 2, 72 | and ~consequently this distinction of sins is properly one 459 2, 72 | distinct from one another, this distinction is understood to refer, 460 2, 72 | up to despair": where no distinction is made between sins of 461 2, 73 | turns and which causes the distinction of sins, as stated above ( 462 2, 73 | these causes we must ~make a distinction; for some of them induce 463 2, 77 | Ethic. vii, 3) to make a distinction. Because, since man ~is 464 2, 77 | therefore we must make a distinction: because a passion is ~sometimes 465 2, 91 | in the FP, Q[30], A[3], distinction is the ~cause of number. 466 2, 93 | them there is a certain distinction and plurality, according 467 2, 93 | The application of this distinction may be gathered by looking ~ 468 2, 94 | law, because, to wit, the distinction of possessions ~and slavery 469 2, 95 | takes no notice of such a distinction: since it may go on to ~ 470 2, 100 | under the precept?~(11) The distinction of other moral precepts;~( 471 2, 101 | when we established the ~distinction between the ceremonial and 472 2, 101 | Law ~there should be no distinction between "sacrifices" and " 473 2, 102 | was unfitting to make a distinction among them, so that it ~ 474 2, 102 | the literal reason for the distinction ~between the tabernacle 475 2, 102 | or temple signified the distinction of those things that are ~ 476 2, 102 | are two reasons for this distinction. One ~is in respect of the 477 2, 102 | stock, thus giving ~them distinction and nobility.~Aquin.: SMT 478 2, 102 | 1/1~OBJ 9: Further, no distinction was made between clean and 479 2, 102 | less therefore should any distinction have been made about ~the 480 2, 102 | natures in Christ: of the distinction of good and evil. While 481 2, 103 | 1/1~OBJ 4: Further, the distinction of clean from unclean animals 482 2, 103 | A[6], ad 1). ~But this distinction preceded the Law; for it 483 2, 103 | Para. 1/1~Reply OBJ 4: The distinction of clean from unclean animals 484 2, 103 | however, they did make any distinction in regard to ~eating; it 485 2, 104 | in Christ there was no distinction between Gentile and Jew, 486 2, 105 | in order to preserve the distinction of property, the Law ~enacted 487 2, 105 | continuance of a ~definite distinction among the tribes.~Aquin.: 488 2, 105 | Para. 1/1~Reply OBJ 4: A distinction was observed with regard 489 2, 1 | point of view there is no distinction of articles. Secondly, the ~ 490 2, 1 | sent." ~Wherefore the first distinction in matters of faith is that 491 2, 1 | refers: ~but, as to the distinction of the Persons, which is 492 2, 2 | Augustine who makes this distinction ~(De Verb. Dom., Serm. lxi - 493 2, 2 | be in God, without any ~distinction of Persons. Therefore it 494 2, 4 | habit of ~faith. But the distinction of living from lifeless 495 2, 8 | We need to make a twofold distinction here: one on the ~side of 496 2, 8 | On the side of faith the distinction to be made is that certain 497 2, 8 | part of understanding the distinction to be observed is that ~ 498 2, 8 | other gifts. For there is no distinction between things whose ~opposites 499 2, 8 | from one another, because distinction is the ~origin of number. 500 2, 8 | consequently, we ~must take their distinction in some other way. For all


1-500 | 501-724

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