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Alphabetical    [«  »]
goat-skins 1
goats 13
goatskins 1
god 15829
god-like 7
god-man 5
god-manlike 2
Frequency    [«  »]
17640 this
17639 he
16163 therefore
15829 god
14347 man
13289 on
12988 4
St. Thomas Aquinas
Summa Theologica

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god

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-5000 | 5001-5500 | 5501-6000 | 6001-6500 | 6501-7000 | 7001-7500 | 7501-8000 | 8001-8500 | 8501-9000 | 9001-9500 | 9501-10000 | 10001-10500 | 10501-11000 | 11001-11500 | 11501-12000 | 12001-12500 | 12501-13000 | 13001-13500 | 13501-14000 | 14001-14500 | 14501-15000 | 15001-15500 | 15501-15829

      Part, Question
1 1, 1 | same as wisdom?~(7) Whether God is its subject-matter?~( 2 1, 1 | philosophical science - even God Himself; so ~that there 3 1, 1 | Scripture, inspired ~of God is profitable to teach, 4 1, 1 | Now Scripture, inspired of God, is no part of philosophical ~ 5 1, 1 | knowledge, i.e. ~inspired of God.~Aquin.: SMT FP Q[1] A[1] 6 1, 1 | a knowledge revealed by God besides philosophical science 7 1, 1 | because man is directed to God, as to an ~end that surpasses 8 1, 1 | The eye hath not seen, O ~God, besides Thee, what things 9 1, 1 | regards those truths ~about God which human reason could 10 1, 1 | because the truth about God ~such as reason could discover, 11 1, 1 | whole salvation, which is in God, depends upon the knowledge 12 1, 1 | once they are ~revealed by God, they must be accepted by 13 1, 1 | namely, the science of God and the blessed. Hence, 14 1, 1 | principles revealed by ~God.~Aquin.: SMT FP Q[1] A[2] 15 1, 1 | doctrine does not treat of God and creatures ~equally, 16 1, 1 | creatures ~equally, but of God primarily, and of creatures 17 1, 1 | as they are ~referable to God as their beginning or end. 18 1, 1 | chiefly concerned ~with God, whose handiwork is especially 19 1, 1 | doctrine ~includes both; as God, by one and the same science, 20 1, 1 | the ~perfect knowledge of God in which consists eternal 21 1, 1 | sciences, but immediately from God, by revelation. Therefore 22 1, 1 | whereas wisdom is ~acquired by God's inspiration; so that it 23 1, 1 | the whole universe, namely God, ~is most of all called 24 1, 1 | doctrine ~essentially treats of God viewed as the highest cause - 25 1, 1 | That which is known of God is manifest in them" (Rm. 26 1, 1 | against the knowledge of God" (2 Cor. 10:4,5).~Aquin.: 27 1, 1 | Thes. Para. 1/1~Whether God is the object of this science?~ 28 1, 1 | 1/1~OBJ 1: It seems that God is not the object of this 29 1, 1 | presuppose the essence of God, for Damascene says (De 30 1, 1 | to define the essence of God." Therefore God is not the ~ 31 1, 1 | essence of God." Therefore God is not the ~object of this 32 1, 1 | conclusions not only concerning God, but concerning many other 33 1, 1 | human morality. Therefore God is not the object of ~this 34 1, 1 | treatment is mainly about ~God; for it is called theology, 35 1, 1 | theology, as treating of God. Therefore God is the ~object 36 1, 1 | treating of God. Therefore God is the ~object of this science.~ 37 1, 1 | Para. 1/1~I answer that, God is the object of this science. 38 1, 1 | of under the aspect ~of God: either because they are 39 1, 1 | either because they are God Himself or because they 40 1, 1 | or because they refer to God ~as their beginning and 41 1, 1 | end. Hence it follows that God is in very truth ~the object 42 1, 1 | faith, for faith is about God. The ~object of the principles 43 1, 1 | be something other than God - that is, either things 44 1, 1 | as they have reference to God.~Aquin.: SMT FP Q[1] A[7] 45 1, 1 | consists the essence of ~God, nevertheless in this science 46 1, 1 | this science concerning God; even as in some philosophical ~ 47 1, 1 | science are comprehended under God, not as parts or species 48 1, 1 | creature be taken to represent God, ~this representation ought 49 1, 1 | with material things. For God ~provides for everything 50 1, 1 | befitting the knowledge of ~God that we have in this life. 51 1, 1 | things farthest away from ~God form within us a truer estimate 52 1, 1 | us a truer estimate that God is above whatsoever we may ~ 53 1, 1 | The author of Holy Writ is God, in whose power it is to ~ 54 1, 1 | author of ~Holy Writ is God, Who by one act comprehends 55 1, 1 | When Scripture ~speaks of God's arm, the literal sense 56 1, 1 | literal sense is not that God has such a member, ~but 57 1, 2 | 4 - TREATISE ON THE ONE GOD (QQ[2]-26)~THE EXISTENCE 58 1, 2 | 2]-26)~THE EXISTENCE OF GOD (THREE ARTICLES)~Because 59 1, 2 | teach the knowledge of ~God, not only as He is in Himself, 60 1, 2 | we shall treat: (1) Of God; (2) Of the rational ~creature' 61 1, 2 | creature's advance towards God; (3) Of Christ, Who as man, 62 1, 2 | Who as man, is our way to ~God.~Aquin.: SMT FP Q[2] Out. 63 1, 2 | Para. 2/4~In treating of God there will be a threefold 64 1, 2 | must consider: (1) Whether God exists? ~(2) The manner 65 1, 2 | Whether the proposition "God exists" is self-evident?~( 66 1, 2 | demonstrable?~(3) Whether God exists?~Aquin.: SMT FP Q[ 67 1, 2 | Whether the existence of God is self-evident?~Aquin.: 68 1, 2 | seems that the existence of God is self-evident. Now those ~ 69 1, 2 | 1,3), "the knowledge of God is ~naturally implanted 70 1, 2 | Therefore the existence of God is ~self-evident.~Aquin.: 71 1, 2 | signification of ~the word "God" is understood, it is at 72 1, 2 | it is at once seen that God exists. For by ~this word 73 1, 2 | since as soon as the word ~"God" is understood it exists 74 1, 2 | Therefore the proposition "God exists" is self-evident. ~ 75 1, 2 | there must be truth. But God is ~truth itself: "I am 76 1, 2 | Jn. 14:6) ~Therefore "God exists" is self-evident.~ 77 1, 2 | opposite of the ~proposition "God is" can be mentally admitted: " 78 1, 2 | his ~heart, There is no God" (Ps. 52:1). Therefore, 79 1, 2 | 52:1). Therefore, that God exists is not ~self-evident.~ 80 1, 2 | that this proposition, "God ~exists," of itself is self-evident, 81 1, 2 | as the ~subject, because God is His own existence as 82 1, 2 | not know the essence of God, the ~proposition is not 83 1, 2 | Reply OBJ 1: To know that God exists in a general and 84 1, 2 | us by nature, inasmuch as God is man's beatitude. For 85 1, 2 | to know absolutely that God ~exists; just as to know 86 1, 2 | everyone who hears this word "God" understands ~it to signify 87 1, 2 | that some have believed God to be a body. Yet, granted 88 1, 2 | understands that by this word "God" is signified something 89 1, 2 | by those who hold that God does not exist.~Aquin.: 90 1, 2 | can be demonstrated that God exists?~Aquin.: SMT FP Q[ 91 1, 2 | seems that the existence of God cannot be demonstrated. 92 1, 2 | an article of faith that God exists. But what is of faith 93 1, 2 | cannot be ~demonstrated that God exists.~Aquin.: SMT FP Q[ 94 1, 2 | we ~cannot know in what God's essence consists, but 95 1, 2 | cannot ~demonstrate that God exists.~Aquin.: SMT FP Q[ 96 1, 2 | Further, if the existence of God were demonstrated, this 97 1, 2 | seems that the ~existence of God cannot be demonstrated.~ 98 1, 2 | unless the existence of God could be demonstrated ~through 99 1, 2 | Hence the existence of God, in so far as it is not 100 1, 2 | OBJ 1: The existence of God and other like truths about 101 1, 2 | other like truths about God, ~which can be known by 102 1, 2 | especially the case in regard to ~God, because, in order to prove 103 1, 2 | Now the names given to God are derived from His effects; ~ 104 1, 2 | demonstrating the existence of God from His effects, we ~may 105 1, 2 | the meaning of the word "God".~Aquin.: SMT FP Q[2] A[ 106 1, 2 | demonstrate the existence of God from His effects; though 107 1, 2 | we ~cannot perfectly know God as He is in His essence.~ 108 1, 2 | Thes. Para. 1/1~Whether God exists?~Aquin.: SMT FP Q[ 109 1, 2 | 1/1~OBJ 1: It seems that God does not exist; because 110 1, 2 | destroyed. But the ~word "God" means that He is infinite 111 1, 2 | goodness. If, therefore, God ~existed, there would be 112 1, 2 | in the ~world. Therefore God does not exist.~Aquin.: 113 1, 2 | other principles, ~supposing God did not exist. For all natural 114 1, 2 | there is no need to ~suppose God's existence.~Aquin.: SMT 115 1, 2 | is said in the person of God: "I am Who am." (Ex. ~3: 116 1, 2 | answer that, The existence of God can be proved in five ways.~ 117 1, 2 | everyone understands to be God.~Aquin.: SMT FP Q[2] A[3] 118 1, 2 | everyone gives the name of God.~Aquin.: SMT FP Q[2] A[3] 119 1, 2 | This all men speak of as God.~Aquin.: SMT FP Q[2] A[3] 120 1, 2 | perfection; ~and this we call God.~Aquin.: SMT FP Q[2] A[3] 121 1, 2 | and this being we call ~God.~Aquin.: SMT FP Q[2] A[3] 122 1, 2 | Enchiridion xi): "Since God is the ~highest good, He 123 1, 2 | the infinite goodness of God, that He should allow ~evil 124 1, 2 | needs be ~traced back to God, as to its first cause. 125 1, 3 | 4 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES)~When the 126 1, 3 | because we cannot know what God is, but rather ~what He 127 1, 3 | means for considering how God is, but rather ~how He is 128 1, 3 | Now it can be shown how God is not, by denying Him whatever 129 1, 3 | of inquiry:~(1) Whether God is a body?~(2) Whether He 130 1, 3 | Thes. Para. 1/1~Whether God is a body?~Aquin.: SMT FP 131 1, 3 | 1/1~OBJ 1: It seems that God is a body. For a body is 132 1, 3 | the three dimensions to ~God, for it is written: "He 133 1, 3 | Job 11:8,9). Therefore ~God is a body.~Aquin.: SMT FP 134 1, 3 | quality of quantity. But God seems to have figure, for 135 1, 3 | Heb. 1:3). ~Therefore God is a body.~Aquin.: SMT FP 136 1, 3 | attributes corporeal parts to God. "Hast thou an arm like 137 1, 3 | Hast thou an arm like God?" (Job ~40:4); and "The 138 1, 3 | Ps. 117:16). Therefore God ~is a body.~Aquin.: SMT 139 1, 3 | supposes posture is said of God in the Scriptures: "I saw 140 1, 3 | Is. 3:13). Therefore ~God is a body. ~Aquin.: SMT 141 1, 3 | But in the Scriptures God is spoken of as a ~local 142 1, 3 | Jer. 17:13). Therefore God is a ~body.~Aquin.: SMT 143 1, 3 | of St. John (Jn. 4:24): ~"God is a spirit."~Aquin.: SMT 144 1, 3 | is absolutely true that God is not a body; and this ~ 145 1, 3 | proved (Q[2], A[3]), that God is the First Mover, and 146 1, 3 | Therefore it is clear that God is not a body. Secondly, 147 1, 3 | been already proved that God is the First Being. It ~ 148 1, 3 | therefore impossible that in God there should be any potentiality. 149 1, 3 | therefore impossible that God should be a ~body. Thirdly, 150 1, 3 | body. Thirdly, because God is the most noble of beings. 151 1, 3 | Therefore it is impossible that God should be a body.~Aquin.: 152 1, 3 | Hence, when it attributes to God the three dimensions under 153 1, 3 | Nom. ix), by the depth of God is meant the incomprehensibility 154 1, 3 | to be after the image of God, not as regards ~his body, 155 1, 3 | according to the image of God.~Aquin.: SMT FP Q[3] A[1] 156 1, 3 | parts are attributed to God in Scripture on ~account 157 1, 3 | hence the eye attributed to God ~signifies His power of 158 1, 3 | is only attributed to ~God by some sort of parallel. 159 1, 3 | Reply OBJ 5: We draw near to God by no corporeal steps, since 160 1, 3 | Thes. Para. 1/1~Whether God is composed of matter and 161 1, 3 | 1/1~OBJ 1: It seems that God is composed of matter and 162 1, 3 | Scripture attributes a soul to God; for it is mentioned in ~ 163 1, 3 | Hebrews (Heb. 10:38), where God says: "But My just man liveth 164 1, 3 | please My soul." Therefore God ~is composed of matter and 165 1, 3 | these are attributed to God in Scripture: "The Lord 166 1, 3 | Ps. 105:40). Therefore God is composed of matter ~and 167 1, 3 | of individualization. But God ~seems to be individual, 168 1, 3 | property of matter. But God is not a body ~as proved 169 1, 3 | that matter should exist in God. First, ~because matter 170 1, 3 | shown (Q[2], A[3]) that ~God is pure act, without any 171 1, 3 | Hence it is impossible that ~God should be composed of matter 172 1, 3 | good and the best - viz. God - is not a ~participated 173 1, 3 | Hence it is impossible that God should be composed of ~matter 174 1, 3 | and essentially form. Now God is the first agent, since 175 1, 3 | A soul is attributed to God because His acts resemble 176 1, 3 | the like are attributed to God on account of a ~similitude 177 1, 3 | the act of an ~angry man, God's punishment is metaphorically 178 1, 3 | subject; and such a form is God. Hence ~it does not follow 179 1, 3 | follow that matter exists in God.~Aquin.: SMT FP Q[3] A[3] 180 1, 3 | Thes. Para. 1/1~Whether God is the same as His essence 181 1, 3 | 1/1~OBJ 1: It seems that God is not the same as His essence 182 1, 3 | the substance or nature of God - i.e. the ~Godhead - is 183 1, 3 | Godhead - is said to be in God. Therefore it seems that 184 1, 3 | Therefore it seems that God is not the ~same as His 185 1, 3 | his humanity. ~Therefore God is not the same as His Godhead.~ 186 1, 3 | contrary, It is said of God that He is life itself, 187 1, 3 | relation between Godhead and God is the same as the ~relation 188 1, 3 | living thing. Therefore God is His very ~Godhead.~Aquin.: 189 1, 3 | Para. 1/1~I answer that, God is the same as His essence 190 1, 3 | them are identified. Since God then ~is not composed of 191 1, 3 | Therefore in ~speaking of God, we use concrete nouns to 192 1, 3 | life, or the like are in God, we indicate the composite 193 1, 3 | there is any composition ~in God.~Aquin.: SMT FP Q[3] A[3] 194 1, 3 | Reply OBJ 2: The effects of God do not imitate Him perfectly, 195 1, 3 | existence are the same in God?~Aquin.: SMT FP Q[3] A[4] 196 1, 3 | existence are not the same in God. For ~if it be so, then 197 1, 3 | Therefore it follows that God is being in general which 198 1, 3 | Wis. 14:21). Therefore God's ~existence is not His 199 1, 3 | Further, we can know "whether" God exists as said above (Q[ 200 1, 3 | what" He is. Therefore God's existence is not ~the 201 1, 3 | Hilary says (Trin. vii): "In God existence is not an ~accidental 202 1, 3 | Therefore what subsists in God ~is His existence.~Aquin.: 203 1, 3 | Para. 1/1~I answer that, God is not only His own essence, 204 1, 3 | But this cannot be true of God; because ~we call God the 205 1, 3 | of God; because ~we call God the first efficient cause. 206 1, 3 | it is impossible that in ~God His existence should differ 207 1, 3 | potentiality. Therefore, since in God ~there is no potentiality, 208 1, 3 | being by participation. But God is His own ~essence, as 209 1, 3 | which is absurd. Therefore God is His own existence, ~and 210 1, 3 | sense, we cannot understand God's existence nor His essence; 211 1, 3 | proposition which we form about God ~when we say "God is," is 212 1, 3 | about God ~when we say "God is," is true; and this we 213 1, 3 | Thes. Para. 1/1~Whether God is contained in a genus?~ 214 1, 3 | 1/1~OBJ 1: It seems that God is contained in a genus. 215 1, 3 | this is especially true of God. ~Therefore God is in a 216 1, 3 | true of God. ~Therefore God is in a genus of substance.~ 217 1, 3 | and numbers by number. But God is ~the measure of all substances, 218 1, 3 | Metaph. x). ~Therefore God is in the genus of substance.~ 219 1, 3 | But ~nothing is prior to God either really or mentally. 220 1, 3 | really or mentally. Therefore God is not ~in any genus.~Aquin.: 221 1, 3 | But in neither ~way is God in a genus. That He cannot 222 1, 3 | things. Hence since ~in God actuality is not added to 223 1, 3 | since the existence of God ~is His essence, if God 224 1, 3 | God ~is His essence, if God were in any genus, He would 225 1, 3 | difference. It follows then that God is not in a ~genus. Thirdly, 226 1, 3 | essence - must differ. But in God they do ~not differ, as 227 1, 3 | Therefore it is plain that ~God is not in a genus as if 228 1, 3 | demonstration ~is a definition. That God is not in a genus, as reducible 229 1, 3 | discontinuous quantity. But God ~is the principle of all 230 1, 3 | essence. Thus it is clear that God is not in the ~genus of 231 1, 3 | with what is measured. Now, God is not a measure ~proportionate 232 1, 3 | Thes. Para. 1/1~Whether in God there are any accidents?~ 233 1, 3 | that there are accidents in God. For substance cannot be ~ 234 1, 3 | in us, are attributes of God. Therefore in God there 235 1, 3 | attributes of God. Therefore in God there are ~accidents.~Aquin.: 236 1, 3 | these ~genera are not in God, there will be many primal 237 1, 3 | primal beings other than ~God - which is absurd.~Aquin.: 238 1, 3 | accident is in a subject. But God cannot be a ~subject, for " 239 1, 3 | De ~Trin.). Therefore in God there cannot be any accident.~ 240 1, 3 | there can be no ~accident in God. First, because a subject 241 1, 3 | can be no potentiality in God, as was shown ~(Q[2], A[ 242 1, 3 | A[3]). Secondly, because God is His own existence; and 243 1, 3 | is accidental. Whence as God is absolute ~primal being, 244 1, 3 | can be nothing caused in God, since ~He is the first 245 1, 3 | there is no accident in God.~Aquin.: SMT FP Q[3] A[6] 246 1, 3 | wisdom are not predicated of God and of us ~univocally. Hence 247 1, 3 | that there are accidents in God as ~there are in us.~Aquin.: 248 1, 3 | which is prior; although God is not first as if contained 249 1, 3 | Thes. Para. 1/1~Whether God is altogether simple?~Aquin.: 250 1, 3 | 1/1~OBJ 1: It seems that God is not altogether simple. 251 1, 3 | simple. For whatever is from ~God must imitate Him. Thus from 252 1, 3 | But in the things which God has made, nothing ~is altogether 253 1, 3 | simple. Therefore neither is God altogether simple.~Aquin.: 254 1, 3 | best must be attributed to God. But with us ~that which 255 1, 3 | Therefore it cannot be said that God is ~altogether simple.~Aquin.: 256 1, 3 | says (De Trin. iv, 6,7): "God is truly and ~absolutely 257 1, 3 | The absolute simplicity of God may be shown in many ways. ~ 258 1, 3 | of quantitative parts in God, since He is not a body; 259 1, 3 | Therefore, it is clear that God is nowise composite, but 260 1, 3 | is dependent on them; but God is the first being, as shown ~ 261 1, 3 | causes them ~to unite. But God is uncaused, as shown above ( 262 1, 3 | but this does not apply to God; for ~either one of the 263 1, 3 | besides itself. And so, since God is absolute form, or rather ~ 264 1, 3 | he says (De Trin. vii): "God, Who is strength, is not 265 1, 3 | OBJ 1: Whatever is from God imitates Him, as caused 266 1, 3 | Thes. Para. 1/1~Whether God enters into the composition 267 1, 3 | 1/1~OBJ 1: It seems that God enters into the composition 268 1, 3 | of everything. Therefore God enters into the ~composition 269 1, 3 | Para. 1/1~OBJ 2: Further, God is a form; for Augustine 270 1, 3 | xxxviii]) that, "the word of God, which is God, is an uncreated ~ 271 1, 3 | the word of God, which is God, is an uncreated ~form." 272 1, 3 | of a compound. Therefore God is part of some ~compound.~ 273 1, 3 | other, are the same. But God and primary matter exist, 274 1, 3 | things. Therefore also does ~God. Proof of the minor - whatever 275 1, 3 | therefore must be composite. But God and primary matter ~are 276 1, 3 | no ~touching Him," i.e. God, "nor any other union with 277 1, 3 | Some have ~affirmed that God is the world-soul, as is 278 1, 3 | of those who ~assert that God is the soul of the highest 279 1, 3 | others have ~said that God is the formal principle 280 1, 3 | most absurdly taught that God was primary matter. Now 281 1, 3 | since it is not possible for God to enter into ~the composition 282 1, 3 | principle. ~First, because God is the first efficient cause. 283 1, 3 | Secondly, ~because, since God is the first efficient cause, 284 1, 3 | warms by its heat. Hence God cannot be part of a compound. 285 1, 3 | it has been proved that ~God is absolutely primal being ( 286 1, 3 | speaking, primary matter and God do not differ, but ~are 287 1, 4 | 1/2 - THE PERFECTION OF GOD (THREE ARTICLES)~Having 288 1, 4 | simplicity, we treat next of God's ~perfection. Now because 289 1, 4 | of inquiry:~(1) Whether God is perfect?~(2) Whether 290 1, 4 | is perfect?~(2) Whether God is perfect universally, 291 1, 4 | creatures can be said to be like God?~Aquin.: SMT FP Q[4] A[1] 292 1, 4 | Thes. Para. 1/1~Whether God is perfect?~Aquin.: SMT 293 1, 4 | perfection does not belong to God. For we say a ~thing is 294 1, 4 | made. But it does not befit God to ~be made. Therefore He 295 1, 4 | Para. 1/1~OBJ 2: Further, God is the first beginning of 296 1, 4 | vegetable life. Therefore God is imperfect.~Aquin.: SMT 297 1, 4 | shown above (Q[3], A[4]), God's essence is existence. ~ 298 1, 4 | modification. Therefore God is imperfect.~Aquin.: SMT 299 1, 4 | thus most imperfect. Now God is the first principle, 300 1, 4 | chant the high things of God." For that which is not ~ 301 1, 4 | perfections of all things are in God?~Aquin.: SMT FP Q[4] A[2] 302 1, 4 | of all things are not in God. For ~God is simple, as 303 1, 4 | things are not in God. For ~God is simple, as shown above ( 304 1, 4 | of all things are ~not in God.~Aquin.: SMT FP Q[4] A[2] 305 1, 4 | of all things are not in God.~Aquin.: SMT FP Q[4] A[2] 306 1, 4 | life. But the essence of God ~is existence itself. Therefore 307 1, 4 | says (Div. Nom. v) that "God in His one ~existence prepossesses 308 1, 4 | created perfections are in God. Hence He is spoken of ~ 309 1, 4 | perfect way. Since ~therefore God is the first effective cause 310 1, 4 | things must pre-exist in God in a more eminent way. Dionysius 311 1, 4 | of argument by saying of God (Div. Nom. v): "It is not 312 1, 4 | has been already proved, God is existence itself, of ~ 313 1, 4 | to it. ~Since therefore God is subsisting being itself, 314 1, 4 | one thing is wanting to God. This line of argument, 315 1, 4 | v), when he says that, "God exists not ~in any single 316 1, 4 | each other, pre-exist in God as one, without injury ~ 317 1, 4 | existence; nevertheless God's ~existence includes in 318 1, 4 | any creature can be like God?~Aquin.: SMT FP Q[4] A[3] 319 1, 4 | no creature can be like God. For it is written (Ps. ~ 320 1, 4 | creatures be said to be like God.~Aquin.: SMT FP Q[4] A[3] 321 1, 4 | is in the same "genus" as God: since God is no ~"genus," 322 1, 4 | same "genus" as God: since God is no ~"genus," as shown 323 1, 4 | Therefore no creature is like God.~Aquin.: SMT FP Q[4] A[3] 324 1, 4 | But nothing can agree with God in form; for, save in God 325 1, 4 | God in form; for, save in God alone, essence ~and existence 326 1, 4 | creature can be like to God.~Aquin.: SMT FP Q[4] A[3] 327 1, 4 | therefore any creature is like God, God will be like ~some 328 1, 4 | any creature is like God, God will be like ~some creature, 329 1, 4 | To whom have you ~likened God?" (Is. 40:18).~Aquin.: SMT 330 1, 4 | they are beings, are like God as the first and universal ~ 331 1, 4 | declares ~that nothing is like God, it does not mean to deny 332 1, 4 | can be like and unlike to God: like, according as ~they 333 1, 4 | 2 Para. 1/1~Reply OBJ 2: God is not related to creatures 334 1, 4 | Likeness of creatures to God is not affirmed on account 335 1, 4 | to analogy, inasmuch as God is essential ~being, whereas 336 1, 4 | creatures are in some sort ~like God, it must nowise be admitted 337 1, 4 | nowise be admitted that God is like creatures; because, ~ 338 1, 4 | of as in some sort like God; but not that ~God is like 339 1, 4 | like God; but not that ~God is like a creature.~ 340 1, 5 | Secondly, the ~goodness of God.~Aquin.: SMT FP Q[5] Out. 341 1, 5 | amongst ~the other names of God, to His goodness rather 342 1, 5 | some causal relation in God; for we name God, as he 343 1, 5 | relation in God; for we name God, as he says, from ~creatures, 344 1, 5 | Every being that is not God is God's creature. Now ~ 345 1, 5 | being that is not God is God's creature. Now ~every creature 346 1, 5 | Now ~every creature of God is good (1 Tim. 4:4): and 347 1, 5 | is good (1 Tim. 4:4): and God is the greatest good. ~Therefore 348 1, 5 | that "we exist ~because God is good." But we owe our 349 1, 5 | we owe our existence to God as the efficient cause. 350 1, 5 | saying, "we exist because God is good" has reference to ~ 351 1, 5 | things, are in ~everything God has made; thus, where these 352 1, 6 | Para. 1/1 - THE GOODNESS OF GOD (FOUR ARTICLES)~We next 353 1, 6 | consider the goodness of God; under which head there 354 1, 6 | Whether goodness belongs to God?~(2) Whether God is the 355 1, 6 | belongs to God?~(2) Whether God is the supreme good?~(3) 356 1, 6 | Thes. Para. 1/1~Whether God is good?~Aquin.: SMT FP 357 1, 6 | good does not belong to God. For goodness ~consists 358 1, 6 | do not seem to belong to ~God; since God is immense and 359 1, 6 | to belong to ~God; since God is immense and is not ordered 360 1, 6 | good does not belong to God.~Aquin.: SMT FP Q[6] A[1] 361 1, 6 | all things do ~not desire God, because all things do not 362 1, 6 | good does not belong to God.~Aquin.: SMT FP Q[6] A[1] 363 1, 6 | belongs pre-eminently to God. For a thing is ~good according 364 1, 6 | likeness. Therefore, ~since God is the first effective cause 365 1, 6 | iv) attributes good to God as to the first efficient ~ 366 1, 6 | efficient ~cause, saying that, God is called good "as by Whom 367 1, 6 | caused good; but good is in God as in its cause, and hence 368 1, 6 | these three ~things are in God as in their cause.~Aquin.: 369 1, 6 | their own perfection, desire God ~Himself, inasmuch as the 370 1, 6 | those things which desire God, some know Him as He is ~ 371 1, 6 | Thes. Para. 1/1~Whether God is the supreme good?~Aquin.: 372 1, 6 | 1/1~OBJ 1: It seems that God is not the supreme good. 373 1, 6 | good is a compound. But God is supremely simple; as ~ 374 1, 6 | Q[3], A[7]). Therefore God is not the supreme good.~ 375 1, 6 | all desire is nothing but God, Who is the end of ~all 376 1, 6 | there is no other good but God. This appears also ~from 377 1, 6 | 18:19): "None is good but God alone." But we use ~the 378 1, 6 | all other heats. Therefore God cannot be called the ~supreme 379 1, 6 | a line. Therefore, since God is not in the same genus 380 1, 6 | 4], A[3]) it seems that God ~cannot be called the supreme 381 1, 6 | Para. 1/1~I answer that, God is the supreme good simply, 382 1, 6 | For good is attributed to God, as was ~said in the preceding 383 1, 6 | Therefore as good is in God as in ~the first, but not 384 1, 6 | relation. Now a relation of God to creatures, is not a reality ~ 385 1, 6 | creatures, is not a reality ~in God, but in the creature; for 386 1, 6 | the creature; for it is in God in our idea only: as, what ~ 387 1, 6 | said, "None is ~good but God alone," this is to be understood 388 1, 6 | genera. Now we say that God is ~not in the same genus 389 1, 6 | essentially good belongs to God alone?~Aquin.: SMT FP Q[ 390 1, 6 | good does not belong to God ~alone. For as "one" is 391 1, 6 | that "all things but God are good by participation." 392 1, 6 | Para. 1/1~I answer that, God alone is good essentially. 393 1, 6 | own essence; it belongs to God ~only, in Whom alone essence 394 1, 6 | Hence it is manifest that God ~alone has every kind of 395 1, 6 | canst; and so thou shalt see God, ~good not by any other 396 1, 6 | that very good ~which is God.~Aquin.: SMT FP Q[6] A[4] 397 1, 6 | as they are directed to God, and this is by reason of ~ 398 1, 6 | as one is also; he called God the absolute good, ~from 399 1, 6 | essentially good, which we call God, as ~appears from what is 400 1, 7 | Para. 1/2 - THE INFINITY OF GOD (FOUR ARTICLES)~After considering 401 1, 7 | the divine ~infinity, and God's existence in things: for 402 1, 7 | existence in things: for God is everywhere, and in all 403 1, 7 | of inquiry:~(1) Whether God is infinite?~(2) Whether 404 1, 7 | Thes. Para. 1/1~Whether God is infinite?~Aquin.: SMT 405 1, 7 | 1/1~OBJ 1: It seems that God is not infinite. For everything 406 1, 7 | is said in Phys. iii. But God is most perfect; therefore 407 1, 7 | there is no quantity in God, for He is ~not a body, 408 1, 7 | according to substance. But God is ~this, and not another; 409 1, 7 | stone or wood. Therefore God is ~not infinite in substance.~ 410 1, 7 | De Fide Orth. i, 4) that "God is ~infinite and eternal, 411 1, 7 | A[4]), it is ~clear that God Himself is infinite and 412 1, 7 | cannot be attributed to God; as was said ~above, in 413 1, 7 | The fact that the being of God is self-subsisting, not ~ 414 1, 7 | 1/1~Whether anything but God can be essentially infinite?~ 415 1, 7 | that something else besides God can be essentially ~infinite. 416 1, 7 | Now ~if the essence of God is infinite, His power must 417 1, 7 | is something other than God, as was shown ~above (Q[ 418 1, 7 | Therefore something ~besides God can be infinite.~Aquin.: 419 1, 7 | But everything outside God is from God as from its 420 1, 7 | everything outside God is from God as from its first principle. ~ 421 1, 7 | principle. ~Therefore besides God nothing can be infinite.~ 422 1, 7 | that, Things other than God can be relatively infinite, 423 1, 7 | infinite. ~Therefore, as God, although He has infinite 424 1, 8 | 1/1 - THE EXISTENCE OF GOD IN THINGS (FOUR ARTICLES)~ 425 1, 8 | whether this belongs to God; and ~concerning this there 426 1, 8 | of inquiry:~(1) Whether God is in all things?~(2) Whether 427 1, 8 | all things?~(2) Whether God is everywhere?~(3) Whether 428 1, 8 | everywhere?~(3) Whether God is everywhere by essence, 429 1, 8 | be everywhere belongs to God alone? ~(tm)Aquin.: SMT 430 1, 8 | Thes. Para. 1/1~Whether God is in all things?~Aquin.: 431 1, 8 | 1/1~OBJ 1: It seems that God is not in all things. For 432 1, 8 | is not in all things. But God is above all, according 433 1, 8 | nations," etc. Therefore God is ~not in all things.~Aquin.: 434 1, 8 | is thereby contained. Now God is not ~contained by things, 435 1, 8 | contain them. Therefore God is ~not in things but things 436 1, 8 | extended is its ~action. But God is the most powerful of 437 1, 8 | the demons are beings. But God is not in the demons; for ~ 438 1, 8 | 2 Cor. 6:14). ~Therefore God is not in all things.~Aquin.: 439 1, 8 | wherever it operates. But God operates in ~all things, 440 1, 8 | for'] us." Therefore God is in all things.~Aquin.: 441 1, 8 | Para. 1/1~I answer that, God is in all things; not, indeed, 442 1, 8 | joined together. Now since God ~is very being by His own 443 1, 8 | proper effect of fire. Now God causes this ~effect in things 444 1, 8 | long as a thing has ~being, God must be present to it, according 445 1, 8 | Hence it must be that God is in all things, ~and innermostly.~ 446 1, 8 | 1 Para. 1/1~Reply OBJ 1: God is above all things by the 447 1, 8 | contains the body. Hence also God ~is in things containing 448 1, 8 | said that all things are in God; inasmuch as ~they are contained 449 1, 8 | belongs to the great power of ~God that He acts immediately 450 1, 8 | as if it could be without God in itself. But things are 451 1, 8 | said to be ~distant from God by the unlikeness to Him 452 1, 8 | their nature which is from God, and ~also the deformity 453 1, 8 | absolutely conceded that God is in the demons, except 454 1, 8 | must say absolutely that God is.~Aquin.: SMT FP Q[8] 455 1, 8 | Thes. Para. 1/1~Whether God is everywhere?~Aquin.: SMT 456 1, 8 | 1/1~OBJ 1: It seems that God is not everywhere. For to 457 1, 8 | place does not belong to God, to ~Whom it does not belong 458 1, 8 | not in a place." Therefore God is not ~everywhere.~Aquin.: 459 1, 8 | but permanent. Therefore God is not in ~many places; 460 1, 8 | part ~elsewhere. But if God is in any one place He is 461 1, 8 | elsewhere; and therefore God is not ~everywhere.~Aquin.: 462 1, 8 | these senses, in some way God is in every place; and ~ 463 1, 8 | as they fill place; and God fills every place; not, 464 1, 8 | another body; whereas by God being in a place, others 465 1, 8 | incorporeal substances, ~like God, angel and soul, are called 466 1, 8 | part of the body, so ~is God whole in all things and 467 1, 8 | Thes. Para. 1/1~Whether God is everywhere by essence, 468 1, 8 | It seems that the mode of God's existence in all things 469 1, 8 | is in it essentially. But God is not essentially in ~things; 470 1, 8 | ought not to be said that God is in things by essence, 471 1, 8 | Now this is the meaning of God being in things by His essence, 472 1, 8 | Therefore the presence of God in all ~things by essence 473 1, 8 | superfluous to say that God is present in things by 474 1, 8 | 1/1~OBJ 3: Further, as God by His power is the principle 475 1, 8 | likewise added. Therefore if God is ~said to be in certain 476 1, 8 | to be a special mode of God's ~existence in things.~ 477 1, 8 | Canticles (5) says that, ~"God by a common mode is in all 478 1, 8 | Para. 1/5~I answer that, God is said to be in a thing 479 1, 8 | desiring. In this second way God is especially in the ~rational 480 1, 8 | is necessary to say that ~God is in all things by His 481 1, 8 | is necessary to say that God is in all things by His ~ 482 1, 8 | all things are subject to God's ~providence, still all 483 1, 8 | not immediately created by God; but that ~He immediately 484 1, 8 | Body Para. 5/5~Therefore, God is in all things by His 485 1, 8 | 1 Para. 1/1~Reply OBJ 1: God is said to be in all things 486 1, 8 | things are more truly in God than God in things. But ~ 487 1, 8 | are more truly in God than God in things. But ~power is 488 1, 8 | added to substance, ~renders God present in anything as the 489 1, 8 | constitutes a special mode of God's existence in things. There ~ 490 1, 8 | another special mode of God's existence in man by union, ~ 491 1, 8 | be everywhere belongs to God alone?~Aquin.: SMT FP Q[ 492 1, 8 | everywhere does not belong to God alone. For ~the universal, 493 1, 8 | But neither of these is God, as appears from what is 494 1, 8 | everywhere does not belong to God alone.~Aquin.: SMT FP Q[ 495 1, 8 | everywhere does not belong to God alone.~Aquin.: SMT FP Q[ 496 1, 8 | not ~appear to belong to God alone.~Aquin.: SMT FP Q[ 497 1, 8 | everywhere does not belong to God alone.~Aquin.: SMT FP Q[ 498 1, 8 | absolutely, is proper to ~God. Now to be everywhere primarily 499 1, 8 | this properly belongs to God alone. For whatever number 500 1, 8 | would be necessary that God should be in all of them;


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