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Alphabetical    [«  »]
malum 2
mammon 8
mamzer 1
man 14347
man-child 1
man-christ 7
manage 1
Frequency    [«  »]
17639 he
16163 therefore
15829 god
14347 man
13289 on
12988 4
12939 one
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

man

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 | 14001-14347

      Part, Question
1 1, 1 | any further knowledge. For man should not seek to know 2 1, 1 | that, It was necessary for man's salvation that there should 3 1, 1 | Firstly, indeed, because man is directed to God, as to 4 1, 1 | necessary for ~the salvation of man that certain truths which 5 1, 1 | it was necessary that ~man should be taught by a divine 6 1, 1 | of many errors. Whereas man's ~whole salvation, which 7 1, 1 | things which are beyond man's knowledge may ~not be 8 1, 1 | may ~not be sought for by man through his reason, nevertheless, 9 1, 1 | above the understanding of ~man" (Ecclus. 3:25). And in 10 1, 1 | an object. For ~example, man, ass, stone agree in the 11 1, 1 | handiwork is especially man. Therefore it is not a ~ 12 1, 1 | these latter, inasmuch as man is ordained by them to the ~ 13 1, 1 | wisdom; ~seeing that the wise man directs, and is not directed ( 14 1, 1 | it is the part of a ~wise man to arrange and to judge, 15 1, 1 | human life, the ~prudent man is called wise, inasmuch 16 1, 1 | Wisdom is prudence to a man" (Prov. 10: 23). Therefore 17 1, 1 | produces a twofold wisdom. A man may judge in one way by ~ 18 1, 1 | Hence it is the ~virtuous man, as we read, who is the 19 1, 1 | by knowledge, just as a man learned in moral science 20 1, 1 | Holy Ghost: "The spiritual man ~judgeth all things" (1 21 1, 1 | that ~faculty or habit, as man and stone are referred to 22 1, 1 | nature. Now it ~is natural to man to attain to intellectual 23 1, 1 | representation, ~for it is natural to man to be pleased with representations. 24 1, 1 | meaning, not by words only (as man also can do), but also by ~ 25 1, 2 | God; (3) Of Christ, Who as man, is our way to ~God.~Aquin.: 26 1, 2 | essence of the subject, as "Man is an ~animal," for animal 27 1, 2 | contained in the essence of man. If, therefore the ~essence 28 1, 2 | nature, inasmuch as God is man's beatitude. For man ~naturally 29 1, 2 | is man's beatitude. For man ~naturally desires happiness, 30 1, 2 | is naturally desired by man must be ~naturally known 31 1, 2 | there are who imagine that man's perfect good which ~is 32 1, 2 | is nothing to prevent a man, who cannot ~grasp a proof, 33 1, 3 | is written: ~"Let us make man to our image and likeness" ( 34 1, 3 | 2 Para. 1/1~Reply OBJ 2: Man is said to be after the 35 1, 3 | it is said, "Let us make man to our image and likeness", 36 1, 3 | the sea" (Gn. ~1:26). Now man excels all animals by his 37 1, 3 | which are incorporeal, ~that man is said to be according 38 1, 3 | where God says: "But My just man liveth by faith; ~but if 39 1, 3 | properly the act of an ~angry man, God's punishment is metaphorically 40 1, 3 | identical with its nature; for a man is not the same as his humanity. ~ 41 1, 3 | included in the definition of ~man, for it is by this that 42 1, 3 | for it is by this that man is man, and it is this that 43 1, 3 | it is by this that man is man, and it is this that humanity ~ 44 1, 3 | signifies, that, namely, whereby man is man. Now individual matter, 45 1, 3 | namely, whereby man is man. Now individual matter, 46 1, 3 | included in the definition of a man. Therefore ~this flesh, 47 1, 3 | included in the thing which is man. Hence the thing which is 48 1, 3 | Hence the thing which is a man has ~something more in it 49 1, 3 | Consequently humanity and a man ~are not wholly identical; 50 1, 3 | mean the formal part ~of a man, because the principles 51 1, 3 | laughing is proper to a man - and is caused by the constituent 52 1, 3 | existence. For the existence of man and of horse is not the ~ 53 1, 3 | the ~same; as also of this man and that man: thus in every 54 1, 3 | also of this man and that man: thus in every member of 55 1, 3 | an essential ~accident of man), because such accidents 56 1, 3 | parts; for no part of a man is a man, nor any of ~the 57 1, 3 | for no part of a man is a man, nor any of ~the parts of 58 1, 3 | only ~specifically: for man begets man. But primary 59 1, 3 | specifically: for man begets man. But primary matter can 60 1, 3 | hand does not act, but the man by his hand; and, fire ~ 61 1, 3 | property of compounds. Thus man and horse differ by their ~ 62 1, 4 | speak of the existence of man, ~or horse, or anything 63 1, 4 | univocal agent - as when man reproduces man; or in ~a 64 1, 4 | as when man reproduces man; or in ~a more eminent degree, 65 1, 4 | is written: "Let us make man to our image and ~likeness" ( 66 1, 4 | formality of the species; as man reproduces ~man. If, however, 67 1, 4 | species; as man reproduces ~man. If, however, the agent 68 1, 4 | that a statue is like a man, but not conversely; so ~ 69 1, 5 | better for him, if that man had not been born" ~(Mt. 70 1, 5 | as it lacks being. Thus a man is said to be evil, because 71 1, 5 | powers we ~may have. Hence a man is said to be good, not 72 1, 5 | species, order. Thus, a man has a mode, ~species and 73 1, 6 | that Socrates is called man according ~to the separate 74 1, 6 | to the separate idea of man. Now just as he laid down 75 1, 6 | down separate ideas of ~man and horse which he called 76 1, 6 | which he called absolute man and absolute horse, so ~ 77 1, 8 | mode of God's existence in man by union, ~which will be 78 1, 8 | it ~primarily; thus if a man has white teeth, whiteness 79 1, 8 | belongs primarily not ~to the man but to his teeth. But a 80 1, 9 | for example, this subject "man" can exist with "not-whiteness" 81 1, 11 | of beings; as "white" to "man." This, however, ~is manifestly 82 1, 11 | house, nor is any part of a man a man. Now multitude is 83 1, 11 | nor is any part of a man a man. Now multitude is such a 84 1, 11 | that whereby Socrates is a man, can be ~communicated to 85 1, 11 | makes him this particular man, is ~only communicable to 86 1, 11 | Therefore, if Socrates were a man by what makes ~him to be 87 1, 11 | him to be this particular man, as there cannot be many 88 1, 12 | the state of this life any man can see the essence of ~ 89 1, 12 | commenting on Jn. 1:18, "No man hath ~seen God at any time," 90 1, 12 | the ~ultimate beatitude of man consists in the use of his 91 1, 12 | For there resides in every man a natural desire ~to know 92 1, 12 | Further, God can be seen by man through a vision of the ~ 93 1, 12 | eye of the flesh, but that man ~existing in the flesh after 94 1, 12 | Confess. v): ~"Unhappy the man who knoweth all these" ( 95 1, 12 | which it is not granted to man to utter" (2 Cor. ~12:4). 96 1, 12 | For the knowledge of a man in himself differs from 97 1, 12 | simultaneously, as in the idea of a man we understand "animal" and ~" 98 1, 12 | contrary, It is written, "Man shall not see Me, and live" ( 99 1, 12 | impossible for the soul of man in this life to see the 100 1, 12 | Dionysius (Coel. Hier. iv) a man is said in ~the Scriptures 101 1, 12 | intelligible light is ~in man; and thus through the revelation 102 1, 13 | Ex. 15:3): "The Lord is a man of war, ~Almighty is His 103 1, 13 | in itself. Thus the name "man" expresses the essence ~ 104 1, 13 | expresses the essence ~of man in himself, since it signifies 105 1, 13 | signifies the definition of man by ~manifesting his essence; 106 1, 13 | name and definition, as man generates man; and there 107 1, 13 | definition, as man generates man; and there are some ~agents 108 1, 13 | Gn. 1:26), "Let us make man to our image and likeness," 109 1, 13 | the term "wise" applied to man, we ~signify some perfection 110 1, 13 | perfection distinct from a man's essence, and distinct 111 1, 13 | term "wise" applied to ~man in some degree circumscribes 112 1, 13 | same way to God and to man. The same rule applies to 113 1, 13 | signification: for this name "man," ~of whomsoever it is predicated, 114 1, 13 | multiplied if by the name "man" we meant to ~signify different 115 1, 13 | to signify by this ~name "man" what man really is, and 116 1, 13 | by this ~name "man" what man really is, and another meant 117 1, 13 | For it is manifest that "man" and "white" are the ~same 118 1, 13 | in idea; for the idea of man is one thing, ~and that 119 1, 13 | same applies when I say, "man is an ~animal"; since the 120 1, 13 | the same thing which is man is truly animal; for in 121 1, 13 | reason of which he is called ~man; hence here again predicate 122 1, 14 | unitedly (Q[13], A[4]). Now man has different kinds of ~ 123 1, 14 | things that are of God no man ~knoweth, but the Spirit 124 1, 14 | as when the eye sees a man through the image of a ~ 125 1, 14 | through the image of a ~man. A thing is seen in another 126 1, 14 | of the whole; or ~when a man is seen in a mirror by the 127 1, 14 | as if I were to compare man to animal; or six, ~a perfect 128 1, 14 | example, whoever knows a ~man, knows an animal by proper 129 1, 14 | 16:2), "All the ways of a man are ~open to His eyes."~ 130 1, 14 | as he is this ~particular man. Hence according to the 131 1, 14 | intelligible species of man in a ~certain way knows 132 1, 14 | intellect is the likeness of ~man not as to the individual 133 1, 14 | contingent, ~"Socrates is a white man." But this also is to no 134 1, 14 | just as true that I said a man is an ass, as that I ~said 135 1, 14 | that we understand what man is, were to understand all 136 1, 14 | that can be ~predicated of man. This, however, does not 137 1, 14 | when we understand what man is, we do not forthwith 138 1, 14 | such is the knowledge of man about natural or ~divine 139 1, 15 | act by their ~nature; as a man generates a man, or fire 140 1, 15 | nature; as a man generates a man, or fire generates fire. 141 1, 16 | truth according to which man shows himself in deed ~and 142 1, 16 | particular sense, inasmuch as a man fulfills in his life that 143 1, 16 | of "justice" is found in ~man as he fulfills his duty 144 1, 16 | greater than the mind of man, except God." Now truth 145 1, 16 | greater than the ~mind of man; otherwise the mind would 146 1, 16 | men," says: "As from one man's face many likenesses are 147 1, 17 | are not." In this way a man is called false as ~delighting 148 1, 17 | there is ~the likeness of a man, not as man, but in so far 149 1, 17 | likeness of a man, not as man, but in so far as it is 150 1, 17 | the colored object to be a man.~Aquin.: SMT FP Q[17] A[ 151 1, 17 | consequent qualities, ~even as a man may fail to possess two 152 1, 17 | feet, but not fail to be a man; so ~the faculty of knowing 153 1, 17 | as that of a circle to a man. ~Wherefore the definition 154 1, 18 | birds, and so on. Others, as man, have the still higher ~ 155 1, 18 | kind of work in ~which a man takes delight, so that his 156 1, 18 | to be the ~life of that man. Hence some are said to 157 1, 18 | that in one and ~the same man the intellectual faculty 158 1, 18 | held that the "separate" man was the true man; and that 159 1, 18 | separate" man was the true man; and that man ~as he exists 160 1, 18 | was the true man; and that man ~as he exists in matter, 161 1, 18 | he exists in matter, is man only by participation. But 162 1, 18 | this particular being, a man, or horse, for ~example, 163 1, 19 | absolutely necessary that man is an animal. It is the 164 1, 19 | may say that God willed man to ~have hands to serve 165 1, 19 | intellect, that he ~might be man; and willed him to be man 166 1, 19 | man; and willed him to be man that he might enjoy Him, 167 1, 19 | fail to be, for example, a man or a living being, ~yet 168 1, 19 | not because there is no man whom He does not wish saved, 169 1, 19 | but ~because there is no man saved whose salvation He 170 1, 19 | the contrary. Thus that a man should live is good; and ~ 171 1, 19 | live is good; and ~that a man should be killed is evil, 172 1, 19 | particular case we add that a man is a murderer or dangerous 173 1, 19 | wit, inasmuch as he is a man. Such a ~qualified will 174 1, 19 | repenteth Me that I have made man." But whoever repents of ~ 175 1, 19 | is said: "God is not as a man, that He should lie, ~nor 176 1, 19 | lie, ~nor as the son of man, that He should be changed" ( 177 1, 19 | the will regards good, a man may in two ways begin to ~ 178 1, 19 | change of will; as, when a man wills to make a thing, at 179 1, 19 | from the face of the earth man whom He had made.~Aquin.: 180 1, 19 | says (Qq. 83,3): "No wise man is the cause of ~another 181 1, 19 | is the cause of ~another man becoming worse. Now God 182 1, 19 | therefore is God the cause of man becoming worse; and when 183 1, 19 | not by God's will that man becomes worse. Now it is 184 1, 19 | it is usual for an angry man to ~punish, so that punishment 185 1, 19 | that we will something. A man may show that he ~wills 186 1, 19 | in these ways the will of man makes ~itself known, the 187 1, 20 | human race, being ~God and man. But God loved the human 188 1, 20 | an angel is better than a man. Hence it is said of man: ~" 189 1, 20 | man. Hence it is said of man: ~"Thou hast made him a 190 1, 20 | 4: Further, the innocent man is better than the repentant, 191 1, 20 | OBJ 5: Further, the just man who is foreknown is better 192 1, 20 | 21:17, the measure of a man and of an angel is the same. ~ 193 1, 20 | angel is better than a man. God therefore did not assume 194 1, 20 | nature ~because He loved man, absolutely speaking, more; 195 1, 20 | but because the needs of ~man were greater; just as the 196 1, 20 | a greater gift to a poor man than to a king.~Aquin.: 197 1, 21 | what is due. But God is no ~man's debtor. Therefore justice 198 1, 21 | which is ~directed to a man is said to be his own. Thus 199 1, 21 | to it; thus it is due to man ~to have hands, and that 200 1, 21 | is that virtue whereby a man shows himself in word and 201 1, 21 | more than justice; thus a man who pays ~another two hundred 202 1, 21 | possess hands is due to man on account of his rational ~ 203 1, 21 | due to him that he may be man; and his ~being man is on 204 1, 21 | may be man; and his ~being man is on account of the divine 205 1, 22 | in respect ~especially of man as regards his eternal salvation. 206 1, 22 | oneself - as for instance, a ~man is said to be prudent, who 207 1, 22 | with the words: "God made man from the beginning, and 208 1, 22 | 3 Para. 1/1~Reply OBJ 3: Man is not the author of nature; 209 1, 22 | it is said that God left man to himself, this does not ~ 210 1, 22 | this does not ~mean that man is exempt from divine providence; 211 1, 23 | predestined by God; and ~thus man's predestination is done 212 1, 23 | from God." ~Therefore if man were predestined by God, 213 1, 23 | Whether God reprobates any man?~Aquin.: SMT FP Q[23] A[ 214 1, 23 | seems that God reprobates no man. For nobody reprobates what ~ 215 1, 23 | loves. But God loves every man, according to (Wis. 11:25): " 216 1, 23 | Therefore God reprobates no man.~Aquin.: SMT FP Q[23] A[ 217 1, 23 | Further, if God reprobates any man, it would be necessary for ~ 218 1, 23 | not, ~then, reprobate any man.~Aquin.: SMT FP Q[23] A[ 219 1, 23 | the works of God, that no man can correct whom ~He hath 220 1, 23 | could not be imputed to any man, were he ~to perish. But 221 1, 23 | because whatsoever is in man disposing him towards salvation, 222 1, 24 | those chosen to life. Now a man is chosen ~for something 223 1, 24 | and again that to ~which a man is chosen has the aspect 224 1, 24 | referred to the opinion of man, but to the ~reality of 225 1, 25 | The generative power of man, for example, is not able 226 1, 25 | able to do more ~than beget man. But the power of a non-univocal 227 1, 25 | is said to be possible to man. ~Secondly absolutely, on 228 1, 25 | as, for instance, ~that a man is a donkey.~Aquin.: SMT 229 1, 25 | if one were to say: "If man ~is a donkey, he has four 230 1, 25 | instance, from the seed of man, a man must come, ~and from 231 1, 25 | from the seed of man, a man must come, ~and from that 232 1, 25 | idea of order which a wise man puts into things made by 233 1, 25 | OBJ 4: Further, Christ as man is full of grace and truth, 234 1, 25 | pertains to the ~essence of man. As regards this good, God 235 1, 25 | essence; thus, the good of a man is ~to be virtuous or wise. 236 1, 27 | same specific nature; ~as a man proceeds from a man, and 237 1, 27 | as a man proceeds from a man, and a horse from a horse. 238 1, 28 | instance, when reason compares man to ~animal as the species 239 1, 28 | expressed, as master is a ~man, and slave is a man." Therefore, 240 1, 28 | is a ~man, and slave is a man." Therefore, if relations 241 1, 28 | contained in it. So when "man" is ~attributed to anyone, 242 1, 28 | infinitely ~multiplied, because a man understands a stone by one 243 1, 29 | a thing. For to define a man as "a species of animal" 244 1, 29 | correct definition; since man is the name of a thing, 245 1, 29 | For we do not say that man in general is an hypostasis, ~ 246 1, 29 | hand nor any other part ~of man; thus neither the definition 247 1, 29 | instance, this particular man is a ~human natural thing. 248 1, 29 | belong to the nature ~of man; whereas this soul, this 249 1, 29 | belong to the nature ~of this man. Therefore hypostasis and 250 1, 29 | equivocal meaning in God, in man, and in angels.~Aquin.: 251 1, 29 | included in the meaning of "man," ~and not in the meaning 252 1, 29 | the ~animal in question is man. Also, it is one thing to 253 1, 29 | individuating principles ~of a man, and which, though not belonging 254 1, 29 | as when we ask; What is man? and we answer: A mortal ~ 255 1, 30 | and two of three, as one man is part of ~two men, and 256 1, 30 | operations it has; as a man has understanding and will 257 1, 30 | Para. 1/1~Reply OBJ 3: As man is more perfect than other 258 1, 30 | intrinsic operations than man, for they have no ~imagination, 259 1, 30 | instance, "one" ~applied to man signifies the undivided 260 1, 30 | nature or substance of a man. In ~the same way, when 261 1, 30 | three men" we show that "man" is common to the three. 262 1, 30 | of genera and species, as man or animal, are given to ~ 263 1, 30 | individual thing, as "some man," signifies the common nature 264 1, 30 | difference - that the term "some man" signifies the nature, or 265 1, 31 | if we ask, Who is this man? we answer, ~Socrates, which 266 1, 31 | alone is Father," since man also is a father; nor, again, 267 1, 31 | for ~instance, "white" to man, as when we say a "white 268 1, 31 | as when we say a "white man." If the term ~"alone" is 269 1, 31 | then ~it is true; for no man is that person: or it can 270 1, 31 | instance, from the premiss, "Man alone is a mortal rational 271 1, 31 | is not white," or ~that "man is not white." But one person 272 1, 31 | Nemo = non-homo, i.e. no man] is not the same as "no ~ 273 1, 31 | is not the same as "no ~man," which the word itself 274 1, 32 | says (De Trin. i), "Let no man think to reach ~the sacred 275 1, 32 | 2]). ~Since, therefore, man cannot know, and with his 276 1, 32 | explained (Q[12], AA[4],12), man ~cannot obtain the knowledge 277 1, 33 | belong to the nature of man, so to the concept of this 278 1, 33 | concept of this particular man ~belong this particular 279 1, 33 | these is ~this particular man distinguished from all other 280 1, 33 | before it is applied ~to a man who shows something of a 281 1, 33 | of affirmation, as "not man" is reduced to the genus 282 1, 34 | creatures: as the intellect of a man by the word he conceives 283 1, 35 | and the Image whereunto man is made are one." Therefore ~ 284 1, 35 | Trinity is the ~Image to whom man was made.~Aquin.: SMT FP 285 1, 35 | Para. 1/1~OBJ 3: Further, man is also called the image 286 1, 35 | according to 1 Cor. ~11:7, "The man ought not to cover his head, 287 1, 35 | they are one; since even man is one image of ~the whole 288 1, 35 | Father; in the second sense man ~is called the image of 289 1, 35 | character of the divine image in man, man is not simply called ~ 290 1, 35 | the divine image in man, man is not simply called ~the 291 1, 36 | spoken of as of ~this or that man, as appears in the words, " 292 1, 37 | white" from whiteness, and "man" ~from humanity; everything 293 1, 37 | form. So when ~I say, "this man is clothed with a garment," 294 1, 38 | Himself; as also a free man belongs to ~himself. And 295 1, 38 | be called the spirit of a man, ~whereas He cannot be called 296 1, 38 | be called the gift of any man, but "God's Gift" only. ~ 297 1, 38 | cannot be called a gift of ~man, but the Gift of God giving. 298 1, 38 | then ~it is the spirit of man, or a gift bestowed on man.~ 299 1, 38 | man, or a gift bestowed on man.~ 300 1, 39 | the health and beauty of a man belongs to the man. But 301 1, 39 | of a man belongs to the man. But we do not say ~of that 302 1, 39 | handsome figure," or: "This man is of perfect virtue." In 303 1, 39 | for ~instance, "he is a man of blood" - that is, he 304 1, 39 | blood" - that is, he is a man who sheds much ~blood [multi 305 1, 39 | in the plural. ~For as "man" signifies "one that has 306 1, 39 | possesses it, just as the name "man" signifies humanity in a ~ 307 1, 39 | person, as does the ~word "man." So this word "God" sometimes 308 1, 39 | that in which this word "man" does; for since the form 309 1, 39 | signified by ~this word "man" - that is, humanity - is 310 1, 39 | the mind. Hence this term "man" does ~not stand for the 311 1, 39 | adjunct, ~as when we say, "man is a species"; whereas the 312 1, 39 | For it is false to say, "man is every ~man," because 313 1, 39 | false to say, "man is every ~man," because it cannot be verified 314 1, 39 | nor anyone else is every man. In the ~same way this proposition, " 315 1, 39 | as when I say, "animal is man"; for it is ~accidental 316 1, 39 | accidental to animal to be man. But this name "God" as 317 1, 39 | above explained this term "man" can of itself stand for ~ 318 1, 39 | So it is false to say, "Man is every man"; because it ~ 319 1, 39 | false to say, "Man is every man"; because it ~cannot be 320 1, 40 | addition is taken away; as ~man is something added to animal 321 1, 40 | animal abstracted from ~man; and when the form is abstracted 322 1, 40 | rationality is removed from man, the man no longer remains 323 1, 40 | is removed from man, the man no longer remains in the ~ 324 1, 41 | as I can say that I am a man by my ~will - that is, I 325 1, 41 | that is, I will to be a man; and in this way it can 326 1, 41 | something naturally, ~as man's will naturally tends to 327 1, 41 | therefrom just as we ~say, "The man is white," since the man 328 1, 41 | man is white," since the man remains, when not from white 329 1, 41 | and formeth ~the spirit of man within him"; and (Amos 4: 330 1, 41 | out of ~wood, whereas a man begets a son from himself. 331 1, 41 | but not in the same way as man is born of man; for a part 332 1, 41 | same way as man is born of man; for a part of the ~human 333 1, 41 | sometimes the breath of ~man, sometimes also the soul, 334 1, 41 | by which it acts; just as man begotten is like his begetter 335 1, 41 | has the power to beget a man. In ~every begetter, therefore, 336 1, 41 | a ~created father. But a man can beget several sons. 337 1, 42 | twelfth is ~birth, as a man is begotten of his father; 338 1, 42 | time; as, for instance, a man is not able to generate ~ 339 1, 42 | to act, it follows that a man is not ~equal at first to 340 1, 43 | temporally, ~by becoming man, according to His visible 341 1, 43 | likewise by ~dwelling in man according to His invisible 342 1, 43 | Holy Ghost is possessed by man, and dwells ~within him, 343 1, 43 | distance, whereas Christ, as ~man, and all the blessed are 344 1, 43 | mission of the Son "is in man and with men. This was done 345 1, 43 | fervor of charity leading a ~man to expose himself to the 346 1, 43 | thing. Now the nature of man requires that he be led 347 1, 43 | must be made manifest to man by the things ~that are 348 1, 43 | Spirit is given to every man unto ~profit" - that is, 349 1, 43 | Ghost may be given by a man, although He proceeds ~not 350 1, 43 | reason does not prove that a man can send the Holy Ghost, 351 1, 43 | Holy Ghost, forasmuch as man cannot cause the effect 352 1, 44 | belong to its essence, as a man can be found ~without whiteness. 353 1, 44 | without being caused, just as man cannot be without having 354 1, 44 | of being; for instance, man ~by whiteness. Each of these 355 1, 44 | for ~instance, a "per se" man, and a "per se" horse, and 356 1, 44 | similitude of species, as a man begotten is like to the ~ 357 1, 44 | begotten is like to the ~man begetting, still they do 358 1, 44 | Reply OBJ 2: It is of a man's nature to be in matter, 359 1, 44 | to be in matter, and so a man ~without matter is impossible. 360 1, 44 | although this particular man is a ~man by participation 361 1, 44 | this particular man is a ~man by participation of the 362 1, 45 | that emanation; as when a man ~is generated, he was not 363 1, 45 | he was not before, but man is made from "not-man," 364 1, 45 | Therefore as the generation of a man is from the ~"not-being" 365 1, 45 | fire generates fire, and man begets man. Therefore an ~ 366 1, 45 | generates fire, and man begets man. Therefore an ~immaterial 367 1, 45 | else. For an individual man cannot be the cause of human 368 1, 45 | human nature being in the man begotten; and thus he presupposes ~ 369 1, 45 | whereby he is an individual man. But ~as an individual man 370 1, 45 | man. But ~as an individual man participates human nature, 371 1, 46 | eternal. ~Therefore one man was begotten of another 372 1, 46 | infinite number of men. But man's soul is immortal: therefore 373 1, 46 | cannot be demonstrated that man, or heaven, or a stone were 374 1, 46 | accidental to this particular man as generator to be generated 375 1, 46 | be generated by another ~man; for he generates as a man, 376 1, 46 | man; for he generates as a man, and not as the son of another 377 1, 46 | not as the son of another man. For ~all men generating 378 1, 46 | is not impossible for a man to be ~generated by man 379 1, 46 | man to be ~generated by man to infinity; but such a 380 1, 46 | the ~generation of this man depended upon this man, 381 1, 46 | this man depended upon this man, and on an elementary body, ~ 382 1, 46 | creature, as an angel, but not man. But we are considering 383 1, 47 | matter. Thus as ~when I say "man" I mean the form, and when 384 1, 47 | form, and when I say "this man," I mean the ~form in matter; 385 1, 48 | proposed by the intemperate man is not the privation of 386 1, 48 | iv, i) that a ~"prodigal man is foolish, but not evil." 387 1, 48 | something else; for instance, a man would be evil ~who had not 388 1, 48 | that the ~absolute good of man consists in good operation, 389 1, 48 | good will, which makes a man use well what he has, man 390 1, 48 | man use well what he has, man is called ~good, and from 391 1, 48 | he is called bad. For a man who has a bad will ~can 392 1, 48 | by pain, accordingly as a man is removed from the ~end 393 1, 49 | evil to the ~water, and man, good as to his nature, 394 1, 49 | the sinner against a just man." ~Therefore there are many 395 1, 49 | burnt the house of a poor ~man. The judgment, however, 396 1, 49 | in the smaller number. In man alone does ~evil appear 397 1, 49 | number; because the good of man as regards ~the senses is 398 1, 49 | senses is not the good of man as man - that is, in regard 399 1, 49 | is not the good of man as man - that is, in regard to 400 1, 50 | and spiritual, which is man.~Aquin.: SMT FP Q[50] Out. 401 1, 51 | manifested by the properties of ~man and of his works. This could 402 1, 51 | woman, and afterwards of a man; ~just as they take the 403 1, 51 | child of a demon, but of a man.~ 404 1, 52 | perfect mover, because no one man's strength is sufficient 405 1, 54 | Hom. 29 in Ev.), that "man senses in ~common with the 406 1, 55 | imperfect knowledge of a man who only ~knew him to be 407 1, 55 | likeness of many. Just as in man, there is a universal prudence 408 1, 56 | appear, as when we behold a man in a mirror.~Aquin.: SMT 409 1, 57 | enter by their essence into man's soul, nor into the ~angel' 410 1, 57 | higher can do ~likewise. But man's intellect, which in the 411 1, 57 | are in the ~intellect of man and angels, as the thing 412 1, 57 | said differently, that, as man by his various ~powers of 413 1, 57 | and far-reaching: thus in man himself it is ~manifest 414 1, 57 | since an angel is above man in the ~order of nature, 415 1, 57 | unreasonable to say that a man knows by any one of ~his 416 1, 57 | by an angel, but also by ~man; and with so much the greater 417 1, 57 | the greatest faculty learn man's dispositions, not only ~ 418 1, 57 | consider anything; because a man who has a habit of ~knowledge, 419 1, 57 | 1 Cor. 2:11): "For what man knoweth the things of a 420 1, 57 | knoweth the things of a man, ~but the spirit of a man 421 1, 57 | man, ~but the spirit of a man that is in him?"~Aquin.: 422 1, 57 | In the present life one man's thought is not known by ~ 423 1, 57 | brute beasts, and even of man, in so far as the ~sensitive 424 1, 57 | imaginative apprehension of man in so far as these are moved 425 1, 57 | what is passing through man's ~sensitive appetite or 426 1, 57 | knoweth the things of a man [*Vulg.: 'What man knoweth 427 1, 57 | of a man [*Vulg.: 'What man knoweth the ~things of a 428 1, 57 | knoweth the ~things of a man, but . . . ?'], but the 429 1, 57 | but the spirit of a man that is in him." ~So, "the 430 1, 57 | also that are of God no man knoweth but the Spirit of ~ 431 1, 58 | example, on seeing a dead man, they may suppose that he 432 1, 59 | not only in the soul of man, but also in ~the angelic 433 1, 59 | the intellect ~of angel or man. Because knowledge comes 434 1, 59 | contrary, Free-will is part of man's dignity. But the angels' ~ 435 1, 59 | degree of perfection than in man.~Aquin.: SMT FP Q[59] A[ 436 1, 59 | speaking of choice, as it is in man. As ~a man's estimate in 437 1, 59 | as it is in man. As ~a man's estimate in speculative 438 1, 60 | This is clearly evident in man, with respect to both his 439 1, 60 | from such ~knowledge in man comes the knowledge of conclusions, 440 1, 60 | its last end; for every man naturally wills happiness: ~ 441 1, 60 | desire; since whatever a ~man wills he wills on account 442 1, 60 | love of that ~good, which a man naturally wills as an end, 443 1, 60 | comes of the imperfection of man's intellectual ~nature that 444 1, 60 | follows the inclination of man towards things; some of 445 1, 60 | Consequently both angel and man naturally seek their own ~ 446 1, 60 | love self. Hence angel and man naturally ~love self, in 447 1, 60 | aspects ~that an angel or a man loves self with natural 448 1, 60 | observed (A[3]), both angel and man naturally love ~self. Now 449 1, 60 | non-natural love. Thus a man ~loves his fellow townsman 450 1, 60 | not remain in the angel or man who sins; for ~Augustine 451 1, 60 | weal of ~the state; and if man were a natural part of the 452 1, 60 | and under this good both ~man and angel and all creatures 453 1, 60 | natural love angel and man alike love God before themselves 454 1, 62 | Aristotle (Ethic. x) says that man's ultimate happiness consists 455 1, 62 | progressive action, as man does, but, as was observed 456 1, 62 | thus it is impossible for a man to fly. In another way a ~ 457 1, 62 | consequently it ~is difficult for a man to mount upwards. To be 458 1, 62 | beatitude is difficult for man, both because it is beyond 459 1, 62 | conversion is that whereby a man disposes himself so that 460 1, 62 | Jerusalem is "the measure of a man." Therefore ~the same is 461 1, 62 | remains, then, that both man and ~angel merited their 462 1, 62 | is more difficult for a man to do well ~than for an 463 1, 62 | than for an angel. But man is not rewarded at once 464 1, 62 | Para. 1/1 ~On the contrary, Man's soul and an angel are 465 1, 62 | of beatitude in angel and man alike can be from ~merely 466 1, 62 | merely one act; because man merits beatitude by every 467 1, 62 | 1 Para. 1/1~Reply OBJ 1: Man was not intended to secure 468 1, 62 | longer way was assigned to man than to the ~angel for securing 469 1, 62 | Para. 1/1~OBJ 3: Further, man and angel are alike ordained 470 1, 62 | beatitude or grace. ~But man does not receive more grace 471 1, 62 | the other; as happens in man, in whom ~the movement of 472 1, 62 | there is something in man which can thwart or impede 473 1, 62 | liberty of free-will for man to be ~able to choose good 474 1, 62 | it is impossible for ~any man either to will or to do 475 1, 62 | said to procure the end; as man ~acquires knowledge by reflection: 476 1, 63 | something evil is chosen; as man sins by choosing adultery, ~ 477 1, 63 | contrary. Now the envious man repines over ~the good possessed 478 1, 63 | whereby he grieved over ~man's good, and also over the 479 1, 63 | s will God makes use of man for the Divine glory. ~Aquin.: 480 1, 63 | these are hindrances to a man's good.~Aquin.: SMT FP Q[ 481 1, 63 | kind of sadness, ~whereby a man becomes sluggish in spiritual 482 1, 63 | fulness of wisdom ~than man. But no man, save a fool, 483 1, 63 | wisdom ~than man. But no man, save a fool, ever makes 484 1, 63 | to think that, because a man seeks to occupy ~a higher 485 1, 63 | sinning is common alike to man and angel. ~But there was 486 1, 63 | there was some delay between man's formation and his sin. 487 1, 63 | good. It is not so with man; and therefore ~the argument 488 1, 63 | 2 ~Pt. 2:19): "By whom a man is overcome, of the same 489 1, 63 | exhortation, or consent, as man, who requires ~deliberation 490 1, 63 | it is evident that even ~man begins to speak in the very 491 1, 64 | writers have ~assigned as man's last happiness the knowledge 492 1, 64 | his natural powers, as a ~man is punished by being deprived 493 1, 64 | the order of nature; hence man ~can have happiness of a 494 1, 64 | sensible natures. Hence, as ~man's happiness does not consist 495 1, 64 | higher knowledge of God than man can have. Such ~knowledge 496 1, 64 | Gregory says (Moral. iv) that man can be reinstated by ~another, 497 1, 64 | apprehension differs from man's in this respect, that 498 1, 64 | intelligence"; ~whereas man by his reason apprehends 499 1, 64 | opposites. Consequently man's will adheres to a thing ~ 500 1, 64 | is customary to say that man's free-will is flexible


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