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 | 10501-10846
Part, Question
1 1, 1 | above ~reason: "Seek not the things that are too high for thee" (
2 1, 1 | God, besides Thee, what things Thou hast prepared for them
3 1, 1 | Reply OBJ 1: Although those things which are beyond man's knowledge
4 1, 1 | text ~continues, "For many things are shown to thee above
5 1, 1 | is no ~reason why those things which may be learned from
6 1, 1 | knowledge [scientiam] of holy things" (Wis. 10:10).~Aquin.: SMT
7 1, 1 | Sacred Scripture considers things precisely under the formality
8 1, 1 | doctrine, being one, extends to things which ~belong to different
9 1, 1 | more concerned with divine things than with human acts; though
10 1, 1 | treats chiefly of those things ~which by their sublimity
11 1, 1 | sciences ~consider only those things which are within reason'
12 1, 1 | obtained of the ~highest things is more desirable than the
13 1, 1 | knowledge obtained ~of lesser things, as is said in de Animalibus
14 1, 1 | the knowledge of ~divine things, as Augustine says (De Trin.
15 1, 1 | manner of judging divine things belongs to that wisdom ~
16 1, 1 | spiritual man ~judgeth all things" (1 Cor. 2:15). And Dionysius
17 1, 1 | by experience of divine ~things." The second manner of judging
18 1, 1 | but concerning many other things, ~such as creatures and
19 1, 1 | the aspect of which all things are referred to that ~faculty
20 1, 1 | are colored. Hence colored things are the proper objects of ~
21 1, 1 | But in sacred science, all things are treated of under the
22 1, 1 | than God - that is, either things and ~signs; or the works
23 1, 1 | and ~members. Of all these things, in truth, we treat in this
24 1, 1 | especially is sought: "But these things are written ~that you may
25 1, 1 | faith has no merit in those things of ~which human reason brings
26 1, 1 | but to make clear other things that are put forward in
27 1, 1 | likening ~them to corporeal things does not befit this science.~
28 1, 1 | comparisons with material things. For God ~provides for everything
29 1, 1 | the likeness of ~material things. This is what Dionysius
30 1, 1 | figures taken from corporeal things, in order that thereby even ~
31 1, 1 | themselves to grasp intellectual things may ~be able to understand
32 1, 1 | these ~matters. Hence those things that are taught metaphorically
33 1, 1 | it is clear that ~these things are not literal descriptions
34 1, 1 | Therefore similitudes drawn from things farthest away from ~God
35 1, 1 | also can do), but also by ~things themselves. So, whereas
36 1, 1 | whereas in every other science things are ~signified by words,
37 1, 1 | has the property, that the things ~signified by the words
38 1, 1 | signification whereby words signify things belongs to the ~first sense,
39 1, 1 | That signification whereby things ~signified by words have
40 1, 1 | Therefore, so far as the things of the Old Law signify the
41 1, 1 | the Old Law signify the things of ~the New Law, there is
42 1, 1 | allegorical sense; so far as the things done in ~Christ, or so far
43 1, 1 | Christ, or so far as the things which signify Christ, are
44 1, 1 | one act comprehends all things by His intellect, ~it is
45 1, 1 | one word signifies several things, but because ~the things
46 1, 1 | things, but because ~the things signified by the words can
47 1, 1 | themselves types of other ~things. Thus in Holy Writ no confusion
48 1, 1 | the literal, for by ~words things are signified properly and
49 1, 2 | He is the beginning of ~things and their last end, and
50 1, 2 | self-evident. Now those ~things are said to be self-evident
51 1, 2 | 1~OBJ 2: Further, those things are said to be self-evident
52 1, 2 | terms of which are common things that no ~one is ignorant
53 1, 2 | needs to be demonstrated by ~things that are more known to us,
54 1, 2 | Apostle says: "The invisible things of Him are ~clearly seen,
55 1, 2 | being understood by the things that are made" (Rm. 1:20). ~
56 1, 2 | demonstrated ~through the things that are made; for the first
57 1, 2 | not exist. For all natural things can be reduced to one ~principle
58 1, 2 | nature; and all voluntary things can be reduced to one ~principle
59 1, 2 | that in the world some things are in ~motion. Now whatever
60 1, 2 | thus. We ~find in nature things that are possible to be
61 1, 2 | to infinity in necessary ~things which have their necessity
62 1, 2 | gradation to be found in things. Among ~beings there are
63 1, 2 | predicated of different things, according as ~they resemble
64 1, 2 | uttermost ~being; for those things that are greatest in truth
65 1, 2 | is the cause of ~all hot things. Therefore there must also
66 1, 2 | of the world. We see that things which lack intelligence,
67 1, 2 | exists by whom all natural things are directed to their end;
68 1, 2 | change or fail; for all things that ~are changeable and
69 1, 3 | whatever is simple in material things is imperfect and a part
70 1, 3 | into composition with other things?~Aquin.: SMT FP Q[3] A[1]
71 1, 3 | Further, only bodies or things corporeal can be a local
72 1, 3 | us spiritual and divine things under the comparison of
73 1, 3 | comparison of corporeal things. ~Hence, when it attributes
74 1, 3 | power of knowing hidden things; by height, the ~transcendence
75 1, 3 | breadth, His overspreading all things, inasmuch as all things
76 1, 3 | things, inasmuch as all things lie under ~His protection.~
77 1, 3 | its like. But in created things the "suppositum" is not ~
78 1, 3 | it must be noted that in things composed of matter and form,
79 1, 3 | On the ~other hand, in things not composed of matter and
80 1, 3 | We can speak of simple things only as though they were
81 1, 3 | were like ~the composite things from which we derive our
82 1, 3 | because with us only those things subsist which are composite;
83 1, 3 | be represented by divers things; ~consequently, composition
84 1, 3 | which is predicated of all ~things. Therefore it follows that
85 1, 3 | can mean either of two things. It may mean the act ~of
86 1, 3 | argument holds good in other things. Hence since ~in God actuality
87 1, 3 | called the measure of all things, ~in the sense that everything
88 1, 3 | is an ~accident in other things. But wisdom, virtue, and
89 1, 3 | is all good. But in the things which God has made, nothing ~
90 1, 3 | composite has a cause, for ~things in themselves different
91 1, 3 | nevertheless certain things are predicable of the whole
92 1, 3 | strength, is not made ~up of things that are weak; nor is He
93 1, 3 | Who is light, composed of things ~that are dim."~Aquin.:
94 1, 3 | imitates Him, as caused things imitate ~the first cause.
95 1, 3 | OBJ 2: With us composite things are better than simple things, ~
96 1, 3 | things are better than simple things, ~because the perfections
97 1, 3 | simple ~thing, but in many things. But the perfection of divine
98 1, 3 | the composition of other things?~Aquin.: SMT FP Q[3] A[8]
99 1, 3 | the composition of other things, ~for Dionysius says (Coel.
100 1, 3 | iv): "The being of all things is that ~which is above
101 1, 3 | Godhead." But the being of all things enters ~into the composition
102 1, 3 | the ~composition of other things.~Aquin.: SMT FP Q[3] A[8]
103 1, 3 | OBJ 3: Further, whatever things exist, in no way differing
104 1, 3 | enters into the composition things. Therefore also does ~God.
105 1, 3 | of the minor - whatever things differ, they differ by some ~
106 1, 3 | the first cause rules all things without commingling with
107 1, 3 | formal principle of all things; and this was the ~theory
108 1, 3 | called the being of all things, as their ~efficient and
109 1, 3 | 1/1~Reply OBJ 3: Simple things do not differ by added differences -
110 1, 3 | Philosopher (Metaph. x), "things which are diverse are ~absolutely
111 1, 3 | absolutely distinct, but things which are different differ
112 1, 4 | the ~perfections of all things?~(3) Whether creatures can
113 1, 4 | is the first beginning of things. But the beginnings ~of
114 1, 4 | But the beginnings ~of things seem to be imperfect, as
115 1, 4 | stammer, we yet chant the high things of God." For that which
116 1, 4 | Nevertheless because created things ~are then called perfect,
117 1, 4 | the most perfect of all things, for it is ~compared to
118 1, 4 | for it is ~compared to all things as that by which they are
119 1, 4 | that which ~actuates all things, even their forms. Therefore
120 1, 4 | is not compared to ~other things as the receiver is to the
121 1, 4 | Whether the perfections of all things are in God?~Aquin.: SMT
122 1, 4 | that the perfections of all things are not in God. For ~God
123 1, 4 | whereas the perfections of ~things are many and diverse. Therefore
124 1, 4 | Therefore the perfections of all things are ~not in God.~Aquin.:
125 1, 4 | Now the perfections of things ~are opposed to each other,
126 1, 4 | the ~perfections of all things are not in God.~Aquin.:
127 1, 4 | existence prepossesses all things."~Aquin.: SMT FP Q[4] A[
128 1, 4 | first effective cause of things, the perfections of ~all
129 1, 4 | the perfections of ~all things must pre-exist in God in
130 1, 4 | perfection of being; for things are perfect, precisely so
131 1, 4 | existence to subsisting things."~Aquin.: SMT FP Q[4] A[
132 1, 4 | the substances of sensible things, and many and diverse ~qualities; "
133 1, 4 | a fortiori" should all things in a kind of natural unity ~
134 1, 4 | pre-exist in the cause of all things; and thus things diverse
135 1, 4 | of all things; and thus things diverse and in ~themselves
136 1, 4 | merely exists, because living things also exist and ~intelligent
137 1, 4 | also exist and ~intelligent things both exist and live. Although
138 1, 4 | be no ~comparison between things in a different "genus."
139 1, 4 | Further, we speak of those things as like which agree in form. ~
140 1, 4 | OBJ 4: Further, among like things there is mutual likeness;
141 1, 4 | communication in form. ~Some things are said to be like, which
142 1, 4 | their likeness; as two ~things equally white are said to
143 1, 4 | another way, we speak of things as alike which ~communicate
144 1, 4 | likeness. In a third way some things are said to be alike which ~
145 1, 4 | of ~the same species; as things generated by the sun's heat
146 1, 4 | In this way all created things, ~so far as they are beings,
147 1, 4 | to Him. ~For, "the same things can be like and unlike to
148 1, 4 | essential ~being, whereas other things are beings by participation.~
149 1, 4 | likeness may be found between ~things of the same order, but not
150 1, 5 | in nature the fact that things are ~good is one thing:
151 1, 5 | existence that makes all things actual, as is clear ~from
152 1, 5 | in ~nature the fact that things are good is one thing; that
153 1, 5 | to the arrangement of the things signified by the ~names.
154 1, 5 | v), "goodness extends to things both existing and non-existing; ~
155 1, 5 | existence extends to existing things alone." Therefore goodness ~
156 1, 5 | knowledge, ~and many other things besides. Thus it seems that
157 1, 5 | that "the first of ~created things is being."~Aquin.: SMT FP
158 1, 5 | existing and non-existing things, not so ~far as it can be
159 1, 5 | understand not simply those things ~which do not exist, but
160 1, 5 | in which not only actual things find ~their completion,
161 1, 5 | towards which tend even those things which are ~not actual, but
162 1, 5 | not extend save to those things which are actual.~Aquin.:
163 1, 5 | evil" (Is. 5:20). But some things are called evil. Therefore
164 1, 5 | goodness is that whereby all things subsist, and are. But ~to
165 1, 5 | end and the good of other things, for the sake of which ~
166 1, 5 | goodness is that which all things desire, and since ~this
167 1, 5 | goodness being what all ~things desire); and therefore it
168 1, 5 | cognitive faculty; for beautiful things are those which ~please
169 1, 5 | for the senses ~delight in things duly proportioned, as in
170 1, 5 | Thou hast ordered all things in measure, and number,
171 1, 5 | and order - as common good things, are in ~everything God
172 1, 5 | where these three abound the things are ~very good; where they
173 1, 5 | where they are less, the things are less good; where they
174 1, 5 | form presupposes certain things, and from the form certain
175 1, 5 | and from the form certain things ~necessarily follow), in
176 1, 5 | through them that other things are both beings and good.
177 1, 5 | they ~have no need of other things whereby they are good: for
178 1, 5 | comparison with corporeal ~things, because the power of light
179 1, 5 | extends to all corporeal things; ~inasmuch as it is an active
180 1, 5 | division is not by opposite things; but by opposite ~aspects.
181 1, 5 | opposite ~aspects. Now those things are called pleasing which
182 1, 6 | essentially good?~(4) Whether all things are good by the divine goodness?~
183 1, 6 | Further, the good is what all things desire. But all things do ~
184 1, 6 | all things desire. But all things do ~not desire God, because
185 1, 6 | desire God, because all things do not know Him; and nothing
186 1, 6 | first effective cause of all things, it is manifest that ~the
187 1, 6 | called good "as by Whom all things subsist."~Aquin.: SMT FP
188 1, 6 | wherefore these three ~things are in God as in their cause.~
189 1, 6 | Para. 1/1~Reply OBJ 2: All things, by desiring their own perfection,
190 1, 6 | as the perfections of all things are so many ~similitudes
191 1, 6 | A[3]). And so of those things which desire God, some know
192 1, 6 | Who is the end of ~all things: therefore there is no other
193 1, 6 | implies comparison. But things not in the same ~genus are
194 1, 6 | same genus as other good ~things, as appears above (Q[3],
195 1, 6 | in any genus or order of things. For good is attributed
196 1, 6 | the univocal, cause of all things, it must be in Him ~in a
197 1, 6 | good, but only ~that other things are deficient in comparison
198 1, 6 | 3 Para. 1/1~Reply OBJ 3: Things not of the same genus are
199 1, 6 | same genus with other good things; not that He is any other ~
200 1, 6 | Further, if good is what all things desire, since being itself
201 1, 6 | De Hebdom.), that "all things but God are good by participation."
202 1, 6 | Himself the last end of all things. Hence it is manifest that
203 1, 6 | the essences of simple things are undivided both actually
204 1, 6 | Thes. Para. 1/1~Whether all things are good by the divine goodness?~
205 1, 6 | OBJ 1: It seems that all things are good by the divine goodness.
206 1, 6 | Boethius says (De Hebdom.), all things are called ~good, accordingly
207 1, 6 | goodness; therefore all things are good by the divine goodness.~
208 1, 6 | 1/1~On the contrary, All things are good, inasmuch as they
209 1, 6 | own being; therefore all things are not good by the divine
210 1, 6 | that, As regards relative things, we must admit extrinsic ~
211 1, 6 | But as regards absolute things opinions ~differ. Plato
212 1, 6 | ideas (Q[84], A[4]) of all ~things, and that individuals were
213 1, 6 | absolute good, ~from whom all things are called good by way of
214 1, 6 | separate ~ideas of natural things as subsisting of themselves -
215 1, 6 | denominated good. And so of all things there is one ~goodness,
216 1, 7 | and God's existence in things: for God is everywhere,
217 1, 7 | is everywhere, and in all things, inasmuch as He is boundless
218 1, 7 | for they ~considered that things flow forth infinitely from
219 1, 7 | was the first principle of things.~Aquin.: SMT FP Q[7] A[1]
220 1, 7 | the most formal ~of all things, as appears from what is
221 1, 7 | an infinitude of singular things. ~Therefore every created
222 1, 7 | Para. 1/1~I answer that, Things other than God can be relatively
223 1, 7 | it is manifest that those things, the forms of which are
224 1, 7 | itself in ~a way to infinite things, is because the intellect
225 1, 7 | since "there is no lie ~in things abstract," as the Philosopher
226 1, 7 | Para. 1/1~OBJ 3: Further, things not opposed to each other
227 1, 7 | supposing a multitude of things to exist, there can still
228 1, 7 | actual infinite number of things is possible.~Aquin.: SMT
229 1, 7 | Thou hast ordered all things in ~measure, and number,
230 1, 7 | and supposing ~that such things were infinitely multiplied,
231 1, 7 | the greater ~number of things result. Hence, as the infinite
232 1, 7 | the supposition of some things does not preclude ~the supposition
233 1, 8 | THE EXISTENCE OF GOD IN THINGS (FOUR ARTICLES)~Since it
234 1, 8 | everywhere, and ~in all things, we now consider whether
235 1, 8 | 1) Whether God is in all things?~(2) Whether God is everywhere?~(
236 1, 8 | 1~Whether God is in all things?~Aquin.: SMT FP Q[8] A[1]
237 1, 8 | seems that God is not in all things. For what is above all ~
238 1, 8 | For what is above all ~things is not in all things. But
239 1, 8 | all ~things is not in all things. But God is above all, according
240 1, 8 | Therefore God is ~not in all things.~Aquin.: SMT FP Q[8] A[1]
241 1, 8 | God is not ~contained by things, but rather does He contain
242 1, 8 | Therefore God is ~not in things but things are rather in
243 1, 8 | God is ~not in things but things are rather in Him. Hence
244 1, 8 | Quaest. qu. 20), that "in Him things are, rather than He is in
245 1, 8 | His action ~can extend to things which are far removed from
246 1, 8 | that He should be in all things.~Aquin.: SMT FP Q[8] A[1]
247 1, 8 | Therefore God is not in all things.~Aquin.: SMT FP Q[8] A[1]
248 1, 8 | But God operates in ~all things, according to Is. 26:12, "
249 1, 8 | Therefore God is in all things.~Aquin.: SMT FP Q[8] A[1]
250 1, 8 | answer that, God is in all things; not, indeed, as part of
251 1, 8 | God causes this ~effect in things not only when they first
252 1, 8 | fundamentally inherent in all ~things since it is formal in respect
253 1, 8 | must be that God is in all things, ~and innermostly.~Aquin.:
254 1, 8 | OBJ 1: God is above all things by the excellence of His
255 1, 8 | nevertheless, He is in all things as the cause of the being
256 1, 8 | cause of the being of all ~things; as was shown above in this
257 1, 8 | OBJ 2: Although corporeal things are said to be in another
258 1, 8 | nevertheless, spiritual things contain those ~things in
259 1, 8 | spiritual things contain those ~things in which they are; as the
260 1, 8 | body. Hence also God ~is in things containing them; nevertheless,
261 1, 8 | similitude to ~corporeal things, it is said that all things
262 1, 8 | things, it is said that all things are in God; inasmuch as ~
263 1, 8 | acts immediately in all things. Hence nothing is distant
264 1, 8 | without God in itself. But things are said to be ~distant
265 1, 8 | they are beings." But in things not deformed in ~their nature,
266 1, 8 | at all; for "incorporeal things," ~as Boethius says (De
267 1, 8 | in the genus of permanent things be in every place. Now ~
268 1, 8 | either by way of other things - i.e. as one thing is ~
269 1, 8 | proper to place; and thus things placed are in ~a place.
270 1, 8 | First, as He is in all things giving them ~being, power
271 1, 8 | and locative power. Again, things placed are in place, inasmuch ~
272 1, 8 | that He gives being to the ~things that fill every place, He
273 1, 8 | Reply OBJ 1: Incorporeal things are in place not by contact
274 1, 8 | as a point in permanent things, and as a moment in ~succession;
275 1, 8 | indivisible in permanent things, ~forasmuch as it has a
276 1, 8 | so ~is God whole in all things and in each one.~Aquin.:
277 1, 8 | of God's existence in all things is not ~properly described
278 1, 8 | God is not essentially in ~things; for He does not belong
279 1, 8 | to be said that God is in things by essence, presence and ~
280 1, 8 | meaning of God being in things by His essence, that ~He
281 1, 8 | presence of God in all ~things by essence and presence
282 1, 8 | say that God is present in things by His essence, presence ~
283 1, 8 | is the principle of all things, so ~He is the same likewise
284 1, 8 | not said ~that He is in things by knowledge and will. Therefore
285 1, 8 | mode of God's ~existence in things.~Aquin.: SMT FP Q[8] A[3]
286 1, 8 | a common mode is in all things by His presence, power and ~
287 1, 8 | cause; and thus He is in all things ~created by Him; in another
288 1, 8 | in another way he is in things as the object of operation ~
289 1, 8 | 5~But how He is in other things created by Him, may be considered
290 1, 8 | by its presence in other things which are subject to its ~
291 1, 8 | subject to its ~inspection; as things in a house are said to be
292 1, 8 | spiritual and incorporeal things were subject to the divine
293 1, 8 | that visible and corporeal things were subject to the power
294 1, 8 | say that ~God is in all things by His power.~Aquin.: SMT
295 1, 8 | though they believed that all things were subject to the ~divine
296 1, 8 | He doth not consider our things ~[*Vulg.: 'He doth not consider . . .
297 1, 8 | to say that God is in all things by His ~presence.~Aquin.:
298 1, 8 | said that, although all things are subject to God's ~providence,
299 1, 8 | s ~providence, still all things are not immediately created
300 1, 8 | to say that He is in all things by His ~essence.~Aquin.:
301 1, 8 | Therefore, God is in all things by His power, inasmuch as
302 1, 8 | His power, inasmuch as all things are ~subject to His power;
303 1, 8 | is by His presence in all things, as all things ~are bare
304 1, 8 | presence in all things, as all things ~are bare and open to His
305 1, 8 | to His eyes; He is in all things by His essence, ~inasmuch
306 1, 8 | God is said to be in all things by essence, not indeed by ~
307 1, 8 | indeed by ~the essence of the things themselves, as if He were
308 1, 8 | substance is present to all things as the ~cause of their being.~
309 1, 8 | Hence by ~knowledge and will things are more truly in God than
310 1, 8 | truly in God than God in things. But ~power is the principle
311 1, 8 | mode of God's existence in things. There ~is, however, another
312 1, 8 | 2: Further, number is in things numbered. But the whole
313 1, 8 | Ghost a creature, Who in all things, and everywhere, and always ~
314 1, 8 | part of it in ~each of the things numbered; hence it does
315 1, 9 | is more mobile than all ~things active [Vulg.'mobilior']" (
316 1, 9 | even to the outermost of things; for nothing can ~exist
317 1, 9 | degrees ~from the highest things, which participate more
318 1, 9 | likeness, to ~the lowest things which participate of it
319 1, 9 | of the divine wisdom to ~things; as when we say that the
320 1, 9 | 1/1~Reply OBJ 3: These things are said of God in Scripture
321 1, 9 | immutable; and whatever things He has made, being from
322 1, 9 | depends on His will that things should be preserved; for
323 1, 9 | His action from them, all things would be reduced ~to nothing,
324 1, 9 | being as in the case of things corruptible; or as ~regards
325 1, 10 | the knowledge of simple things by way of ~compound things,
326 1, 10 | things by way of ~compound things, so must we reach to the
327 1, 10 | Para. 2/3~Further, those things are said to be measured
328 1, 10 | 1/1~Reply OBJ 1: Simple things are usually defined by way
329 1, 10 | first ~apprehends compound things, cannot attain to the knowledge
330 1, 10 | the knowledge of simple ~things except by removing the opposite.~
331 1, 10 | Para. 1/1~Reply OBJ 5: Two things are to be considered in
332 1, 10 | there are many ~necessary things; as, for instance, all principles
333 1, 10 | Eccles. 1:4). Again, some things are called eternal ~in Scripture
334 1, 10 | being. But the being of things corruptible is measured ~
335 1, 10 | considered on the ~part of the things measured, and not as regards
336 1, 10 | when ~we consider those things of which the respective
337 1, 10 | Therefore the being of things ~corruptible, because it
338 1, 10 | for time measures not only things actually changed, but also ~
339 1, 10 | actually changed, but also ~things changeable; hence it not
340 1, 10 | follows that in aeviternal things there is no difference between
341 1, 10 | impossible for aeviternal ~things not to have been, it follows
342 1, 10 | the duration of aeviternal things is infinite as ~to subsequent
343 1, 10 | because even if aeviternal things had always been, and would ~
344 1, 10 | they be referred to the things measured, even then an incongruity
345 1, 10 | from eternity. ~Now some things recede from permanence of
346 1, 10 | consists in change; and these things are measured ~by time, as
347 1, 10 | and also the being of all things ~corruptible. But others
348 1, 10 | measures. But some ~aeviternal things belong to the corporeal
349 1, 10 | But not all aeviternal ~things have one duration, for some
350 1, 10 | Para. 1/1~OBJ 4: Further, things not dependent on each other
351 1, 10 | one time for all ~temporal things; since the first movement,
352 1, 10 | movement. But aeviternal things do not depend on ~each other,
353 1, 10 | can rise from corporeal things to the knowledge of spiritual
354 1, 10 | the knowledge of spiritual things.~Aquin.: SMT FP Q[10] A[
355 1, 10 | only one time for temporal things, forasmuch ~as one number
356 1, 10 | one number exists for all things numbered; as time is a number, ~
357 1, 10 | different for ~different things. Hence, others assert that
358 1, 10 | light of the diversity of things receiving duration from
359 1, 10 | sufficient; forasmuch as things which are one in principle, ~
360 1, 10 | one ~separate measure many things can be measured.~Aquin.:
361 1, 10 | there are many aeviternal things of first ~degree. But according
362 1, 10 | existence of ~all aeviternal things should be measured by the
363 1, 10 | heavenly bodies and spiritual things differ in ~the genus of
364 1, 10 | Reply OBJ 3: All temporal things did not begin together;
365 1, 10 | and thus all aeviternal things have one aeviternity by
366 1, 10 | Para. 1/1~Reply OBJ 4: For things to be measured by one, it
367 1, 11 | were the substances of ~all things. Avicenna, however, on the
368 1, 11 | Para. 1/1~On the contrary, Things which are opposed in idea,
369 1, 11 | For ~we apprehend simple things by compound things; and
370 1, 11 | simple things by compound things; and hence we define a point
371 1, 11 | not understand ~divided things to convey the idea of multitude
372 1, 11 | unity of the world. For all things that ~exist are seen to
373 1, 11 | some serve others. But ~things that are diverse do not
374 1, 11 | God, but only of material things. For "one" the principle
375 1, 11 | not more "one" than other things which are called "one."~
376 1, 11 | De Consid. v): "Among all things called ~one, the unity of
377 1, 11 | for the substance of ~some things is compound and of others
378 1, 12 | essence of God, knows all ~things in it?~(9) Whether what
379 1, 12 | intellect knows only existing things. For ~what falls first under
380 1, 12 | as to the first cause of things, the natural desire would
381 1, 12 | 1/3~I answer that, Two things are required both for sensible
382 1, 12 | the seer. Now in corporeal things it is clear that the ~thing
383 1, 12 | of the inferior order of things, ~the superior can in no
384 1, 12 | they can see only corporeal things) but to see even incorporeal
385 1, 12 | to see even incorporeal things." ~Now whoever can see incorporeal
386 1, 12 | whoever can see incorporeal things, can be raised up to see
387 1, 12 | angelic life, as ~visible things are seen by corporeal vision."~
388 1, 12 | can go beyond corporeal things. ~For God is incorporeal,
389 1, 12 | governing all corporeal things, not as we now see the invisible
390 1, 12 | we now see the invisible things of ~God as understood by
391 1, 12 | and through, corporeal things, happens from two causes -
392 1, 12 | divine Scripture divine ~things are metaphorically described
393 1, 12 | described by means of sensible things.~Aquin.: SMT FP Q[12] A[
394 1, 12 | understand other intelligible things by ~his own natural power,
395 1, 12 | Now the ~mode of being of things is manifold. For some things
396 1, 12 | things is manifold. For some things have being only in ~this
397 1, 12 | organ, which naturally knows things existing in individual ~
398 1, 12 | concretely. Now although it knows things which have a form residing
399 1, 12 | itself lucid in ~sensible things does not require any other
400 1, 12 | applies to intelligible things. Now God is ~intelligible
401 1, 12 | possessed, forasmuch as things either appear sometimes
402 1, 12 | in them, or because ~such things are not the ultimate end
403 1, 12 | blessed possess these three things in God; because they ~see
404 1, 12 | the essence of God see all things in ~God. For Gregory says (
405 1, 12 | who see Him ~Who sees all things?" But God sees all things.
406 1, 12 | things?" But God sees all things. Therefore those who see
407 1, 12 | those who see God see all things.~Aquin.: SMT FP Q[12] A[
408 1, 12 | But all actual or possible things shine forth in God as in
409 1, 12 | mirror; for He knows all things in Himself. Therefore whoever
410 1, 12 | sees God, ~sees all actual things in Him, and also all possible
411 1, 12 | Him, and also all possible things.~Aquin.: SMT FP Q[12] A[
412 1, 12 | naturally desires to know all ~things. Therefore if in seeing
413 1, 12 | God it does not know all things, its ~natural desire will
414 1, 12 | who sees God knows all ~things.~Aquin.: SMT FP Q[12] A[
415 1, 12 | and yet do not know ~all things. For as Dionysius says (
416 1, 12 | ignorant of future contingent things, and of secret thoughts;
417 1, 12 | God, does not know all things.~Aquin.: SMT FP Q[12] A[
418 1, 12 | For it is manifest that things ~are seen in God as they
419 1, 12 | are in Him. But all other things are in God as ~effects are
420 1, 12 | their cause. Therefore all things are seen in ~God as an effect
421 1, 12 | intellect, for he needs things to be explained ~to him
422 1, 12 | contains and shows forth all ~things; but it does not follow
423 1, 12 | whoever sees God knows all things, ~for he does not perfectly
424 1, 12 | see God than to see all things else, ~still it is a greater
425 1, 12 | thing to see Him so that all things are known in ~Him, than
426 1, 12 | such a way that not all things, but the fewer or ~the more,
427 1, 12 | this article that ~the more things are known in God according
428 1, 12 | species and the genera of things and their types, and these
429 1, 12 | natural desire go out to these things; ~neither, again, does it
430 1, 12 | does it desire to know things that exist not as yet, but ~
431 1, 12 | remembered ~many of the things he had seen in the rapture;
432 1, 12 | of one ~likeness. But all things are seen in God as in an
433 1, 12 | essence, neither are the things seen in Him seen by any
434 1, 12 | place in two ways. For as things which are ~like one and
435 1, 12 | his image. Hence to know things thus by their ~likeness
436 1, 12 | to the knowledge whereby things are ~known by those who
437 1, 12 | which the similitudes of all things pre-exist.~Aquin.: SMT FP
438 1, 12 | this kind of vision whereby things are seen by ~this likeness
439 1, 12 | the same as that whereby things are ~seen in God.~Aquin.:
440 1, 12 | It may happen that many things are known, but only one
441 1, 12 | ourselves cannot know many things all ~at once, forasmuch
442 1, 12 | forasmuch as understand many things by means of many ideas.
443 1, 12 | simultaneously. Hence, when many things can be understood by one ~
444 1, 12 | it was shown ~above that things seen in God, are not seen
445 1, 12 | understand by one ~idea; but many things understood by one idea are
446 1, 12 | knowledge, whereby they know ~things by diverse ideas given them,
447 1, 12 | the angels do not know all things ~simultaneously, and thus
448 1, 12 | wherein we know all other things, and whereby we ~judge of
449 1, 12 | whereby we ~judge of other things, is known in itself to us.
450 1, 12 | But even now we know all ~things in God; for Augustine says (
451 1, 12 | that, "We judge of all things according to the divine ~
452 1, 12 | judge of ~these corporeal things according to the incorporeal
453 1, 12 | lit. xii, 24, 25), those ~things that are in the soul by
454 1, 12 | vision is of intelligible things, not by ~similitudes, but
455 1, 12 | the nature of material ~things. For it was shown above (
456 1, 12 | abstracted ~from corporeal things, the more it is capable
457 1, 12 | receiving abstract ~intelligible things. Hence in dreams and alienations
458 1, 12 | works miracles in corporeal things, so also He does ~supernatural
459 1, 12 | Para. 1/1~Reply OBJ 3: All things are said to be seen in God
460 1, 12 | to be seen in God and all things are ~judged in Him, because
461 1, 12 | we know and ~judge all things; for the light of natural
462 1, 12 | see and ~judge of sensible things in the sun, i.e., by the
463 1, 12 | Intellectual vision is of the things which are in the soul ~by
464 1, 12 | essence, as intelligible things are in the intellect. And
465 1, 12 | it can be led by sensible things. But ~our mind cannot be
466 1, 12 | the knowledge of sensible things the whole power ~of God
467 1, 12 | the first cause of all ~things, exceeding all things caused
468 1, 12 | all ~things, exceeding all things caused by Him.~Aquin.: SMT
469 1, 12 | the knowledge of divine things by natural ~reason only
470 1, 12 | Hom. xxvi in Ev.) ~that "things not seen are the objects
471 1, 12 | natural reason contains two things: images derived from the
472 1, 12 | so as to express divine things better ~than those do which
473 1, 12 | while sometimes sensible things, or even voices, are ~divinely
474 1, 12 | we attribute to Him some ~things known by divine revelation,
475 1, 13 | the consideration of those things which belong to the divine ~
476 1, 13 | ideas the similitude of things, it is evident ~that words
477 1, 13 | relate to the meaning of things signified through the medium ~
478 1, 13 | as applicable to compound things; whereas names ~given to
479 1, 13 | subsists. ~Hence, as some things are said of God in a concrete
480 1, 13 | only by way of ~compound things, so we can understand and
481 1, 13 | only by ~way of temporal things, because our intellect has
482 1, 13 | to ~compound and temporal things. But demonstrative pronouns
483 1, 13 | the cause of goodness in things; ~and the same rule applies
484 1, 13 | He is the cause of good things; therefore if ~the words "
485 1, 13 | God is the cause of ~good things," it might in like manner
486 1, 13 | He causes ~goodness in things because He is good; according
487 1, 13 | the ~principle itself of things, in so far as life pre-exists
488 1, 13 | ideas as regards the diverse things denied of ~God, or as regards
489 1, 13 | different ~aspects of one things, do not signify primarily
490 1, 13 | in a manifold manner, as things represent ~Him.~Aquin.:
491 1, 13 | OBJ 1: It seems that the things attributed to God and creatures
492 1, 13 | similitude among equivocal things. Therefore ~as creatures
493 1, 13 | is predicated of various things under the same ~name but
494 1, 13 | the same applies to other things. Therefore whatever is ~
495 1, 13 | as in the case of those things which are ~not in the same
496 1, 13 | various forms in ~all inferior things. In the same way, as said
497 1, 13 | existence, and from all similar things; whereas when we ~apply
498 1, 13 | philosophers, who proved many ~things about God, and also against
499 1, 13 | Apostle says: "The invisible ~things of God are clearly seen
500 1, 13 | being understood by the things that are ~made" (Rm. 1:20).
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 | 10501-10846 |