Part, Question
1 1, 13 | intellect signifies the identity of the thing by the ~composition
2 1, 27 | understood, although there be no identity of nature.~Aquin.: SMT FP
3 1, 28 | divine processions are in the identity of ~the same nature, as
4 1, 28 | relations to a relation of identity, not in every respect, but ~
5 1, 28 | neither is it by relation of identity.~Aquin.: SMT FP Q[28] A[
6 1, 28 | except the relation of identity; and this by reason of God'
7 1, 28 | with each other, if the identity be real and logical; as,
8 1, 28 | equality, and likeness, and identity are relations: and ~they
9 1, 32 | on account ~of the real identity, substantive terms, whether
10 1, 34 | however, it means complete identity, because in God ~the intellect
11 1, 36 | unity in substance makes identity. So if the Father and ~the
12 1, 37 | himself, not only by real identity, but also as the ~object
13 1, 38 | senses. In one way it means identity, as ~Augustine says (In
14 1, 38 | being the Father's by way of identity.~Aquin.: SMT FP Q[38] A[
15 1, 39 | relation, and thus ~points to identity of nature. This is, however,
16 1, 39 | of the Father by mode of ~identity by reason of the divine
17 1, 39 | predicated, owing to the real ~identity of essence and person. The
18 1, 39 | the predication is one of identity, and not of the lower in
19 1, 40 | therefore, considering this identity, said that the properties ~
20 1, 40 | simplicity, a twofold real identity exists as ~regards what
21 1, 40 | According to this twofold identity, property in God is ~the
22 1, 40 | to the ~other reason of identity, whereby whatever is attributed
23 1, 40 | essence, only by mode ~of identity; but in the persons they
24 1, 40 | persons they exist by mode of identity, not ~merely in reality,
25 1, 41 | Begetter by a community of identity, and not only ~of species,
26 1, 37 | himself, not only by real identity, but also as the ~object
27 1, 38 | senses. In one way it means identity, as ~Augustine says (In
28 1, 38 | being the Father's by way of identity.~Aquin.: SMT FP Q[38] A[
29 1, 39 | relation, and thus ~points to identity of nature. This is, however,
30 1, 39 | of the Father by mode of ~identity by reason of the divine
31 1, 39 | predicated, owing to the real ~identity of essence and person. The
32 1, 39 | the predication is one of identity, and not of the lower in
33 1, 40 | therefore, considering this identity, said that the properties ~
34 1, 40 | simplicity, a twofold real identity exists as ~regards what
35 1, 40 | According to this twofold identity, property in God is ~the
36 1, 40 | to the ~other reason of identity, whereby whatever is attributed
37 1, 40 | essence, only by mode of identity; but in the persons they
38 1, 40 | persons they exist by mode of identity, not ~merely in reality,
39 1, 41 | Begetter by a community of identity, and not only ~of species,
40 1, 84 | intellect is a sign of the identity of the components. For the
41 1, 84 | according to this kind of identity ~our intellect predicates
42 1, 116 | master, if we consider the ~identity of the thing known: for
43 1, 117 | for thus there would be identity between begetter and ~begotten,
44 1, 118 | be numerically the same, identity of matter is necessary.
45 2, 18 | guilt. Consequently the identity of object, viz. God, does
46 2, 18 | does not prove a ~specific identity of fear, since also natural
47 2, 60 | over again, it implies identity of object. Hence it would
48 2, 64 | this ~is not enough for identity of species, because there
49 3, 8 | would be not likeness but identity. Accordingly ~a natural
50 3, 10 | of Man on account of the identity ~of suppositum. And in this
51 3, 16 | Essence is God," by reason of identity; and that "the Essence ~
52 3, 16 | and by ~reason of this identity the Divine Nature is predicated
53 3, 25 | soul: but it is the same by identity of matter, which is destined
54 3, 35 | OBJ 1: On account of the identity of nature and hypostasis
55 3, 50 | identically the same from the identity of the subject. But ~Christ'
56 3, 50 | simply, on account of the identity of ~the suppositum, as stated
57 3, 50 | taken away the unity of identity is also taken ~away. But
58 3, 50 | suppositum follows the unity of identity; but ~by reason of the human
59 3, 74 | closeness of species rather than identity; just as the ~resemblance
60 Suppl, 54| propinquity. ~Consequently identity and too great a distance
61 Suppl, 54| even as where there is identity there is not likeness. In ~
62 Suppl, 54| generation the blood, the identity of which causes consanguinity, ~
63 Suppl, 54| the first admixture the identity of ~blood disappears as
64 Suppl, 70| naught is not restored in ~identity; wherefore at the resurrection
65 Suppl, 70| part would rise again in identity, and ~consequently neither
66 Suppl, 70| water remains ~the same in identity), so the organs will be
67 Suppl, 76| AGAIN, AND FIRST OF THEIR IDENTITY ~(THREE ARTICLES)~In the
68 Suppl, 76| in ~common, namely their identity, their integrity, and their
69 Suppl, 76| inquire (1) about their identity; (2) about their integrity; (
70 Suppl, 76| there cannot be numerical identity where there is ~numerical
71 Suppl, 76| be resumed in numerical identity. Therefore the body will
72 Suppl, 76| nonentity cannot be resumed in identity. This is clear from ~the
73 Suppl, 76| fact that there cannot be identity where there is distinction
74 Suppl, 76| body does not return in identity.~Aquin.: SMT XP Q[79] A[
75 Suppl, 76| rising again ~differs, not in identity, but in condition, so that
76 Suppl, 76| not make a difference of identity. Therefore the selfsame
77 Suppl, 76| repetition is opposed to identity, since repetition ~implies
78 Suppl, 76| implies number, whereas identity implies unity, and these
79 Suppl, 76| maintain), cannot be resumed in identity. ~Therefore the man who
80 Suppl, 76| specific but not numerical ~identity, because from man blood
81 Suppl, 76| reason does not disprove the identity of humanity, because ~union
82 Suppl, 76| this cannot prevent the identity of humanity, because the
83 Suppl, 76| self-same movement. Yet the identity of the rising man with the
84 Suppl, 76| like manner neither is the ~identity of humanity prevented if
85 Suppl, 76| part cannot prevent the identity of the ~whole animal, not
86 Suppl, 76| matter causes difference of identity. But ~if the ashes return
87 Suppl, 76| does not cause a change of identity. Now ~the situation of parts
88 Suppl, 76| does ~not cause a change of identity.~Aquin.: SMT XP Q[79] A[
89 Suppl, 76| done without prejudice to identity, and what will be done for ~
90 Suppl, 76| nowise prejudicial to the identity of the whole. Thus is it
91 Suppl, 76| parts, but also in their identity: yet so ~that the whole
92 Suppl, 76| transferred to another. Now the identity of parts being ~taken away,
93 Suppl, 76| parts being ~taken away, the identity of the whole is removed,
94 Suppl, 76| of another ~destroys the identity, and how it does not.~Aquin.:
95 Suppl, 76| does not ~cause a change of identity, although difference of
96 Suppl, 77| derogate from numerical identity, ~as neither does the ebb
97 Suppl, 80| nothing is an obstacle to identity, save that ~which is a cause
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