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forgotten 30
form 3304
forma 1
formal 267
formalities 4
formality 45
formally 99
Frequency    [«  »]
268 minister
268 passage
268 profit
267 formal
267 practical
267 produce
267 teaching
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

formal

    Part, Question
1 1, 1 | colored; and color is the formal object of sight. Therefore, 2 1, 1 | considers in each ~the same formal aspect, namely, so far as 3 1, 3 | humanity is taken to mean the formal part ~of a man, because 4 1, 3 | defined are regarded ~as the formal constituent in regard to 5 1, 3 | have ~said that God is the formal principle of all things; 6 1, 3 | of anything, either as a formal or a material principle. ~ 7 1, 4 | existence is considered a formal principle, ~and as something 8 1, 5 | implies the habitude of a ~formal cause only, either inherent 9 1, 5 | beauty has the aspect of a formal ~cause. Therefore goodness 10 1, 5 | goodness has the aspect of a formal cause.~Aquin.: SMT FP Q[ 11 1, 5 | efficient cause, and also of a formal cause. For we see that what ~ 12 1, 5 | belongs to the nature of a formal cause.~Aquin.: SMT FP Q[ 13 1, 7 | perfect. Now being is the most formal ~of all things, as appears 14 1, 8 | all ~things since it is formal in respect of everything 15 1, 9 | the first effective and formal principle; as also ~works 16 1, 14 | composite into its universal formal principles. ~Thirdly, as 17 1, 19 | with active causes as with ~formal causes. The rule in forms 18 1, 20 | change - and a certain formal element, which is on the 19 1, 20 | about the ~heart; but the formal, the appetite for revenge. 20 1, 20 | Again, as regards the ~formal element of certain passions 21 1, 20 | those that even ~on their formal side imply imperfection 22 1, 28 | according to its ~proper and formal meaning, that is to say, 23 1, 29 | kind of principle is either formal or ~material, both matter 24 1, 30 | kind of division is called formal, and is ~effected by opposite 25 1, 36 | it be a final ~cause or a formal cause, whether it be effective 26 1, 36 | through love of ~gain. It is a formal cause when we say that he 27 1, 37 | importing the relation of formal ~cause, because the Holy 28 1, 37 | importing the relation of a formal effect; and these approach 29 1, 37 | as having relation to the formal cause, although the garment 30 1, 39 | designate the ~habitude of a formal cause, but rather the habitude 31 1, 39 | person does not receive formal denomination from what is 32 1, 41 | knife is ~"of" iron; or a formal principle, but in those 33 1, 47 | found in things; one is a formal distinction as regards things 34 1, 47 | exists for the sake of the formal distinction. Hence ~we see 35 1, 47 | Whence it appears that ~formal distinction is of greater 36 1, 47 | consequence than material. Now, formal ~distinction always requires 37 1, 49 | of evil. But evil has no formal cause, rather is it a privation ~ 38 1, 52 | because the container is more formal than the contained; as air 39 1, 56 | agents: for, as heat is the formal principle of heating in 40 1, 56 | species of the thing seen the formal principle of sight to the 41 1, 59 | but according to their formal distinction, which is ~taken 42 1, 59 | material but only by the formal distinction ~of objects, 43 1, 61 | subsisting forms have no 'formal' cause ~of their existence 44 1, 72 | are deemed unworthy of a ~formal blessing.~Aquin.: SMT FP 45 1, 75 | absolutely, as to its proper formal idea, is in the intellectual 46 1, 75 | owe its existence to some formal principle, nor has it a 47 1, 76 | sensitive soul, it takes as formal and ~perfecting; thence 48 1, 37 | importing the relation of formal ~cause, because the Holy 49 1, 37 | importing the relation of a formal effect; and these approach 50 1, 37 | as having relation to the formal cause, although the garment 51 1, 39 | designate the ~habitude of a formal cause, but rather the habitude 52 1, 39 | person does not receive formal denomination from what is 53 1, 41 | knife is ~"of" iron; or a formal principle, but in those 54 1, 48 | found in things; one is a formal distinction as regards things 55 1, 48 | exists for the sake of the formal distinction. Hence ~we see 56 1, 48 | Whence it appears that ~formal distinction is of greater 57 1, 48 | consequence than material. Now, formal ~distinction always requires 58 1, 50 | of evil. But evil has no formal cause, rather is it a privation ~ 59 1, 53 | because the container is more formal than the contained; as air 60 1, 57 | agents: for, as heat is the formal principle of heating in 61 1, 57 | species of the thing seen the formal principle of sight to the 62 1, 60 | but according to their formal distinction, which is ~taken 63 1, 60 | material but only by the formal distinction ~of objects, 64 1, 62 | subsisting forms have no 'formal' cause ~of their existence 65 1, 71 | are deemed unworthy of a ~formal blessing.~Aquin.: SMT FP 66 1, 74 | absolutely, as to its proper formal idea, is in the intellectual 67 1, 74 | owe its existence to some formal principle, nor has it a 68 1, 75 | sensitive soul, it takes as formal and ~perfecting; thence 69 1, 77 | which is ~the common and formal object of touch. Such common 70 1, 78 | distinguished by the different formal aspects of their objects: ~ 71 1, 81 | necessity corruptible - or formal, as when ~we say that it 72 1, 84 | it is ~in the nature of a formal principle in regard to the 73 1, 84 | taken from that which is formal: thus the notion of animal 74 1, 84 | the intellect is the most formal of all that is in man. ~ 75 1, 85 | which is deprived of any formal term. ~And form being known 76 1, 85 | itself unknowable. But ~the formal infinite, God, is of Himself 77 1, 87 | the medium of an agent's formal action consists ~in its 78 1, 89 | participated existence is its formal element; which participated ~ 79 1, 89 | the ~animal genus, as a formal principle.~Aquin.: SMT FP 80 1, 109 | would be the ~effect of a formal principle. But, as the Philosopher 81 1, 109 | cause other ~movements by a formal change of the matter. Therefore 82 1, 117 | animal there is but one formal principle, which is the 83 2, 2 | cause. But if it denote the formal or ~rather the motive cause, 84 2, 3 | in so far as the proper formal object of that ~power belongs 85 2, 3 | found ~the fulness of its formal object.~Aquin.: SMT FS Q[ 86 2, 9 | after the ~manner of a formal principle, whereby in natural 87 2, 9 | heating by heat. Now the first formal principle is ~universal " 88 2, 9 | immaterial have a power more formal and ~more universal than 89 2, 12 | so far as the end is the formal ~object in willing the means, 90 2, 13 | make one, one of them is formal in regard to the other. 91 2, 17 | alone, to the effect of ~formal transmutation, as was shown 92 2, 17 | appetite is ~accompanied by a formal transmutation of the body, 93 2, 18 | the part of the will is formal in regard to that ~which 94 2, 18 | OBJ 3: Further, the more formal a difference is compared 95 2, 18 | derived from the end, is more formal than ~that which is derived 96 2, 18 | genus is considered as ~more formal than the species, inasmuch 97 2, 18 | reduced ~to the genus of formal cause, as is stated in Phys. 98 2, 18 | sense the genus is the formal cause of the species; and 99 2, 18 | species; and so much the more ~formal, as it is more universal.~ 100 2, 19 | intensely, redounds, as a formal principle, upon the intense 101 2, 19 | the end ~that supplies the formal reason, as it were, of willing 102 2, 19 | conformity in respect of the formal cause, ~consisting in man' 103 2, 19 | conformity is also reduced to the formal conformity, that is in ~ 104 2, 20 | of the will stands in a formal relation to the ~external 105 2, 20 | A[6]). But that which is formal ~is subsequent; since form 106 2, 20 | results from the material and formal element is one thing. Therefore ~ 107 2, 25 | argument would prove, if the formal object of the ~concupiscible 108 2, 25 | the arduous, just as the ~formal object of the irascible 109 2, 28 | to love in respect of its formal ~element, i.e. in regard 110 2, 30 | its active power causes a formal diversity of passions, in 111 2, 30 | it ~is also, in a way, formal, in so far as it arises 112 2, 31 | only a material, but also a formal ~difference, if the formality 113 2, 31 | Because ~difference in the formal object causes a specific 114 2, 37 | greater in regard to the formal element of pain, which belongs ~ 115 2, 37 | appetitive movement, which is the formal element: ~just as in everything 116 2, 44 | passions of the ~soul, the formal element is the movement 117 2, 48 | appetitive movement, which is the formal element of anger. But the ~ 118 2, 54 | its material but in its formal aspect, which may differ ~ 119 2, 55 | causes of virtue. For the formal cause of virtue, as of everything, 120 2, 57 | we consider chiefly the formal aspect of these objects, 121 2, 57 | material objects, but from the formal ~aspect of those objects. 122 2, 57 | a demonstration is the ~formal aspect under which the conclusion 123 2, 57 | 2~Reply OBJ 2: When the formal aspect of the object is 124 2, 57 | power in ~respect of the formal aspect and of the material 125 2, 57 | and light, which is the ~formal aspect under which color 126 2, 60 | objects, ~but according to the formal aspect of their objects. 127 2, 60 | of their objects. Now the formal ~aspect of the good to which 128 2, 60 | Para. 1/1~Reply OBJ 2: This formal element is one generically, 129 2, 60 | something due which is the formal aspect of justice: for, 130 2, 61 | either in respect of their formal ~principles, or according 131 2, 61 | Body Para. 2/3~For the formal principle of the virtue 132 2, 61 | the subject and as to the ~formal principle.~Aquin.: SMT FS 133 2, 61 | in respect of the four formal principles of virtue as ~ 134 2, 61 | respect of their common formal principles. In this way 135 2, 62 | another in respect of the formal ~difference of their objects. 136 2, 63 | taken ~from the specific and formal aspects of their objects. 137 2, 63 | concupiscence of touch. The formal aspect of this object is 138 2, 66 | regard to that which is formal in ~all the moral virtues: 139 2, 67 | these virtues there ~is a formal element, and a quasi-material 140 2, 67 | is fixed by reason, the formal element is precisely this 141 2, 67 | life. But, as regards ~the formal element, they will remain 142 2, 67 | this life, as regards their formal ~element, just as we have 143 2, 67 | signifying that which is formal; the species, by signifying 144 2, 70 | so that it expresses the formal cause; and in this way, 145 2, 72 | hinders our finding one formal aspect of the object, from 146 2, 72 | various ways. Because the "formal" and the ~"material" cause 147 2, 72 | material ~difference and a formal difference: the material 148 2, 72 | the sinful act; while the formal difference is gathered from 149 2, 72 | But if we refer to the formal species of ~sins of omission 150 2, 72 | according to different formal species, but only according 151 2, 73 | destroyed as to the perfect and formal being of ~virtue, which 152 2, 75 | iv). ~The material and formal cause seems to have no place 153 2, 75 | either a material or a formal cause.~Aquin.: SMT FS Q[ 154 2, 75 | that one sin is ~also the formal cause of another: because 155 2, 75 | material while the ~latter is formal.~Aquin.: SMT FS Q[75] A[ 156 2, 82 | cause. Consequently the formal element of original sin 157 2, 82 | made subject to God, is the formal element ~in original sin; 158 2, 84 | final cause, which origin is formal, as stated above (Q[72], 159 2, 100 | intention of the end is a formal mode of the act ~ordained 160 2, 109 | the First Mover, but all formal perfection is ~from Him 161 2, 110 | body after the manner of ~a formal cause. Now there is no medium 162 2, 110 | but after the manner of a formal ~cause, as whiteness makes 163 2, 1 | it is known, which is the formal ~aspect of the object. Thus 164 2, 1 | known materially, while the formal aspect of the science is ~ 165 2, 1 | consider, in faith, the formal aspect of the object, ~it 166 2, 1 | except by ~means of the formal aspect of the object: thus 167 2, 1 | been stated (A[1]) that the formal ~aspect of the object of 168 2, 1 | notice of them. Now the formal aspect of ~the object of 169 2, 1 | distinguished in ~respect of their formal object. Therefore no notice 170 2, 1 | Para. 1/1~Reply OBJ 2: The formal aspect of the object of 171 2, 1 | and thus there is one ~formal aspect of all matters of 172 2, 1 | articles. Secondly, the ~formal aspect of matters of faith, 173 2, 1 | point of ~view; and thus the formal aspect of a matter of faith 174 2, 2 | to God. The ~other is the formal aspect of the object, for 175 2, 2 | stated above (Q[1], A[1]) the formal ~object of faith is the 176 2, 4 | one faith. ~Because the formal object of faith is the First 177 2, 4 | takes its species from the formal aspect of its object, but 178 2, 5 | faith, there is ~something formal, as it were, namely the 179 2, 5 | every habit depends on the ~formal aspect of the object, without 180 2, 5 | cannot remain. Now the formal object of faith is the First 181 2, 5 | first, in respect ~of its formal aspect; secondly, in respect 182 2, 5 | to be believed. Now the formal object of faith is one and ~ 183 2, 7 | Reply OBJ 3: The primary and formal object of faith is the good 184 2, 9 | And since that which is formal, ~is of most account, it 185 2, 10 | the same thing. Now the formal object of faith is the First 186 2, 10 | not on material but on ~formal principles. Therefore there 187 2, 10 | Para. 1/1~Reply OBJ 1: The formal aspect of a sin can be considered 188 2, 10 | the sinner turns is the formal object of his sin, and determines ~ 189 2, 10 | which is forsaken is the formal object of ~the sin; which 190 2, 10 | unbelief ~forsakes, but its formal aspect, considered as that 191 2, 13 | also in respect of certain formal aspects by ~reason of the 192 2, 22 | Para. 1/1~OBJ 3: Further, formal, final, and efficient causes 193 2, 24 | object, considered under ~its formal aspect, it follows of necessity 194 2, 26 | kinds of cause, viz., final, formal, efficient, and ~material, 195 2, 26 | health; in respect ~of the formal cause, we love a man for 196 2, 26 | knows not, through being the formal, final, or efficient ~cause 197 2, 29 | their objects. Now the formal aspect of the object of 198 2, 31 | to the end depends on the formal aspect of the end, ~the 199 2, 41 | but it may ~derive the formal aspect of a special sin 200 2, 45 | rather according to its ~formal aspect, as explained above ( 201 2, 45 | according to its different formal aspects. ~Now a yet greater 202 2, 45 | virtues according to a formal aspect distinctive of powers, 203 2, 45 | object considered in its ~formal aspect. Now the formal aspect 204 2, 45 | formal aspect. Now the formal aspect of all things directed 205 2, 47 | every whole one part must be formal and predominant, whence 206 2, 56 | few," but ~also under a formal aspect. For the aspect of 207 2, 57 | object in its direct and formal ~acceptation, not in its 208 2, 57 | stated above (A[2]), ~and the formal and essential element is 209 2, 57 | But if we speak in the ~formal sense a man can do an injustice 210 2, 60 | same in respect of ~the formal aspect of justice, which 211 2, 77 | necessary condition of the ~formal and completive part.~Aquin.: 212 2, 96 | however, that which is formal in ~anything is of greater 213 2, 97 | derived ~chiefly from its formal aspect, and not from its 214 2, 97 | differentiate ~species, if the formal aspect remains the same. 215 2, 97 | would seem to ~be the same formal aspect of sin in all violations 216 2, 97 | a ~material, but also a formal difference. ~Aquin.: SMT 217 2, 97 | species as regards the one formal aspect ~of sacrilege: for 218 2, 105 | pertain to ingratitude. But formal ~ingratitude is when a favor 219 2, 105 | OBJ 2: Nothing hinders the formal aspect of some special sin 220 2, 108 | the end, as material to formal, as ~stated above (FS, Q[ 221 2, 108 | notion of a lie is taken from formal falsehood, ~from the fact 222 2, 116 | privation of good is the formal ~element in sin, while conversion 223 2, 150 | from this pleasure is the formal and completive element in 224 2, 150 | directly that ~which is formal in virginity. For "meditation" 225 2, 150 | stated above (A[1]), the formal and completive element ~ 226 2, 150 | they have not that which is formal in virginity, namely ~the 227 2, 150 | reason of that which is ~formal in them, namely charity, 228 2, 150 | can have that which ~is formal in virginity, his mind being 229 2, 150 | as regards that which is ~formal in virtue, but not as to 230 2, 152 | matter is connected with a ~formal difference of object, which 231 2, 159 | subject or matter, but of formal mode, as stated above ~( 232 2, 160 | and this gives sin its formal aspect and complement. Now ~ 233 2, 160 | in aversion which is ~the formal complement of sin.~Aquin.: 234 2, 160 | from God, ~which is the formal complement of sin, belongs 235 2, 169 | Para. 1/1 ~Reply OBJ 3: The formal element in prophetic knowledge 236 2, 181 | duties differ, but by their formal diversity which results 237 3, 2 | which has the nature ~as its formal part to perfect it; and 238 3, 2 | all life; the other, the formal principle of life, for since " 239 3, 6 | breathing ~[spiritus], not as a formal medium, but as a moving 240 3, 6 | of the Holy Spirit is the formal ~medium in the aforesaid 241 3, 50 | the soul, which is the ~formal complement of the man or 242 3, 54 | the soul which was its formal perfection was separated 243 3, 57 | Hence we see that the more formal bodies are naturally the 244 3, 60 | efficient cause, but rather as a formal or a final ~cause. Therefore 245 3, 62 | regards the order of the formal cause, positive ~effects 246 3, 65 | which is, as it were, a formal perfection, belongs to ~ 247 3, 65 | which is ordained to the ~formal perfection of power; and 248 3, 70 | because, in the order of the formal cause, ~positive effects 249 3, 75 | being the ~principles of formal difference, so two signate 250 3, 75 | according to nature's laws is a formal change. ~But God is infinite 251 3, 75 | Therefore He can ~work not only formal conversion, so that diverse 252 3, 75 | blood. Hence this is not a formal, but a ~substantial conversion; 253 3, 75 | holds good in respect of formal change, ~because it belongs 254 3, 75 | argument also is true of formal conversion or change, ~because, 255 3, 84 | Christ's minister, is the formal and completive element of ~ 256 3, 86 | its matter. Now if ~the formal element of anything be removed, 257 3, 86 | ministers, who furnish the formal part of the sacrament, as 258 3, 89 | stand as matter, ~while the formal power of this sacrament 259 3, 90 | and the whole as a kind of formal cause (Phys. ii). ~Accordingly 260 Suppl, 12| act of courage. Now the formal element in every moral ~ 261 Suppl, 30| one effect, the last is ~formal with respect to all the 262 Suppl, 49| its circumstances as its ~formal principles; and the goods 263 Suppl, 52| the offspring derives its formal complement from the father, 264 Suppl, 71| formally in respect of the formal aspect of its object. Now 265 Suppl, 71| of its object. Now the ~formal aspect of the saints' joy, 266 Suppl, 71| rejoice with God as ~the formal aspect of their joy, it 267 Suppl, 90| receive. But charity is the formal complement of merit in relation ~


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