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Part, Question
1 1, 1 | SACRED DOCTRINE (Q[1])~THE NATURE AND EXTENT OF SACRED DOCTRINE (
2 1, 1 | endeavor to ~investigate the nature and extent of this sacred
3 1, 1 | the clearest objects of nature; as the ~owl is dazzled
4 1, 1 | not due to the ~uncertain nature of the truths, but to the
5 1, 1 | For in every ~science, the nature of its object is presupposed.
6 1, 1 | His effects, either of ~nature or of grace, in place of
7 1, 1 | therefore grace does not destroy nature but perfects it, ~natural
8 1, 1 | according to the capacity of its nature. Now it ~is natural to man
9 1, 2 | demonstration. Thus, when the ~nature of a whole and of a part
10 1, 2 | though less known in their ~nature - namely, by effects.~Aquin.:
11 1, 2 | way is ~implanted in us by nature, inasmuch as God is man'
12 1, 2 | even ~as grace presupposes nature, and perfection supposes
13 1, 2 | one ~principle which is nature; and all voluntary things
14 1, 2 | The second way is from the nature of the efficient cause.
15 1, 2 | and runs thus. We ~find in nature things that are possible
16 1, 2 | 1/1~Reply OBJ 2: Since nature works for a determinate
17 1, 2 | agent, whatever is done by nature must needs be ~traced back
18 1, 3 | of quiddity, essence or nature, ~and subject?~(4) Whether
19 1, 3 | the same as His essence or nature?~Aquin.: SMT FP Q[3] A[3]
20 1, 3 | the same as His essence or nature. For ~nothing can be in
21 1, 3 | itself. But the substance or nature of God - i.e. the ~Godhead -
22 1, 3 | same as His essence or nature.~Aquin.: SMT FP Q[3] A[3]
23 1, 3 | not ~identical with its nature; for a man is not the same
24 1, 3 | the same as His essence or nature. To understand ~this, it
25 1, 3 | of matter and form, the ~nature or essence must differ from
26 1, 3 | because the essence ~or nature connotes only what is included
27 1, 3 | Therefore "suppositum" and nature in them are identified.
28 1, 3 | suppositum" is not the same as nature.~Aquin.: SMT FP Q[3] A[4]
29 1, 3 | that is, as His quiddity or nature.~Aquin.: SMT FP Q[3] A[4]
30 1, 3 | which makes every form or nature actual; for goodness and
31 1, 3 | derived from ~sensitive nature, by concretion as it were,
32 1, 3 | which has ~a sensitive nature. Rational being, on the
33 1, 3 | derived from ~intellectual nature, because that is rational,
34 1, 3 | which has an intellectual ~nature, and intelligence is compared
35 1, 3 | matter and form; nor does His nature differ from His ~"suppositum";
36 1, 5 | Hebdom.): "I perceive that in nature the fact that things are ~
37 1, 5 | I perceive that in ~nature the fact that things are
38 1, 5 | applying it to some essence or nature. Now in this ~sense, goodness
39 1, 5 | being, whatever kind ~of nature it may be. Hence goodness
40 1, 5 | properly belongs to the nature of a formal cause.~Aquin.:
41 1, 5 | order seem to belong to the nature of being, for it is ~written: "
42 1, 5 | Hexam. i, 9): "It ~is of the nature of light not to have been
43 1, 5 | Para. 1/1~Reply OBJ 5: The nature of light is spoken of as
44 1, 5 | But if we ~consider the nature of goodness from a higher
45 1, 6 | is desirable and has the nature of good. For the very thing ~
46 1, 6 | whatever is desired has the nature of good. And when it is
47 1, 7 | some erred concerning the nature of the first principle,
48 1, 7 | attributed to matter, has the nature of something ~imperfect;
49 1, 7 | determined by ~matter, has the nature of something perfect. Now
50 1, 7 | contracted to a ~determinate nature. Hence it cannot be absolutely
51 1, 7 | OBJ 1: It is against the nature of a made thing for its
52 1, 7 | hence ~it is against the nature of a made thing to be absolutely
53 1, 7 | does not exist by itself in nature, since it ~is not actually
54 1, 7 | what is not against the nature of anything, can agree ~
55 1, 7 | infinite is not against the nature of magnitude; but ~rather
56 1, 7 | But it is not against the nature of time and movement to
57 1, 7 | neither is it against the nature of ~magnitude to be infinite.~
58 1, 7 | infinite is not against the nature of ~magnitude in general,
59 1, 7 | still it is against the nature of any species of ~it; thus,
60 1, 7 | instance, it is against the nature of a bicubical or ~tricubical
61 1, 7 | accidental. Likewise multitude in nature is created; and everything ~
62 1, 8 | by the excellence of His nature; ~nevertheless, He is in
63 1, 8 | the unlikeness to Him in nature or grace; as also He ~is
64 1, 8 | the excellence of His own nature.~Aquin.: SMT FP Q[8] A[1]
65 1, 8 | the demons there is their nature which is from God, and ~
66 1, 8 | things not deformed in ~their nature, we must say absolutely
67 1, 10 | duration, although they are ~in nature corruptible; thus (Ps. 75:
68 1, 10 | fully than others in the nature of eternity, inasmuch as
69 1, 10 | the whole of time. But the nature of eternity ~seems to be
70 1, 10 | unchangeable being as regards their nature with changeableness as regards ~
71 1, 10 | affections. But as regards their nature they are measured by aeviternity; ~
72 1, 10 | differ in ~the genus of their nature, still they agree in having
73 1, 11 | God ~Himself is His own nature, as was shown above (Q[3],
74 1, 11 | is not determined by any nature to which it is adjoined;
75 1, 12 | act is proportional to the nature which ~possesses it. Hence
76 1, 12 | shall see ~that incorporeal nature;" and afterwards he explains
77 1, 12 | substance, which is above its nature. Therefore if to see the ~
78 1, 12 | essence of God is above the nature of every created intellect,
79 1, 12 | intellect by grace, and not by ~nature.~Aquin.: SMT FP Q[12] A[
80 1, 12 | ruled according to its own nature. If therefore the mode ~
81 1, 12 | the object is above the nature of the knower. Now the ~
82 1, 12 | above matter in its own nature, can be raised ~up above
83 1, 12 | raised ~up above its own nature to a higher level by grace.
84 1, 12 | no way can it perceive a nature except as this one particular
85 1, 12 | except as this one particular nature; ~whereas our intellect
86 1, 12 | knows the concrete in any nature, ~still it is able to separate
87 1, 12 | raised up to what exceeds its nature, ~must be prepared by some
88 1, 12 | some disposition above its nature; as, for example, ~if air
89 1, 12 | the creature has a divine nature; which is impossible. ~But
90 1, 12 | themselves or in their ~own nature; whereas to know them by
91 1, 12 | likeness itself of His own nature." ~Aquin.: SMT FP Q[12]
92 1, 12 | follows the mode of the ~nature of the knower. But our soul,
93 1, 12 | cannot be known through the nature of material ~things. For
94 1, 12 | inasmuch as they have a common nature. But the knowledge of God ~
95 1, 13 | name "God" is a name of nature, or of the operation?~(9)
96 1, 13 | equivocally as signifying God, by ~nature, by participation, and by
97 1, 13 | the ~"suppositum" with a nature or determined form in which
98 1, 13 | something following from His nature or operation."~Aquin.: SMT
99 1, 13 | are not simultaneous in nature, ~one can exist without
100 1, 13 | are not simultaneous in ~nature. Therefore a relation can
101 1, 13 | are ~realities existing in nature, are outside the order of
102 1, 13 | relations are simultaneous by nature or ~otherwise, it is not
103 1, 13 | it is not necessary by nature or otherwise of things to
104 1, 13 | they are simultaneous by ~nature: as double and half, father
105 1, 13 | are not simultaneous ~by nature. This applies to science
106 1, 13 | servant," are simultaneous ~by nature. Hence, God was not "Lord"
107 1, 13 | name "God" is a name of the nature?~Aquin.: SMT FP Q[13] A[
108 1, 13 | God," is not a name of the nature. For ~Damascene says (De
109 1, 13 | His ~operation and not His nature.~Aquin.: SMT FP Q[13] A[
110 1, 13 | know it. But the divine ~nature is unknown to us. Therefore
111 1, 13 | not signify the ~divine nature.~Aquin.: SMT FP Q[13] A[
112 1, 13 | God" is a name of the ~nature.~Aquin.: SMT FP Q[13] A[
113 1, 13 | is not known to us in His nature, but is made ~known to us
114 1, 13 | imposed to ~signify the divine nature.~Aquin.: SMT FP Q[13] A[
115 1, 13 | knowledge we have of ~its nature from its properties and
116 1, 13 | name "stone" signifies ~the nature of the stone itself; for
117 1, 13 | we cannot know the divine nature in itself, so as to know
118 1, 13 | God" signifies the divine ~nature, for this name was imposed
119 1, 13 | God" signifies the divine nature, which is communicable to ~
120 1, 13 | partakers of the divine nature" (2 Pt. 1:4). Therefore
121 1, 13 | all things of the same ~nature as "lion"; by similitude
122 1, 13 | who ~participate in the nature of a lion, as for instance
123 1, 13 | reality, or in idea; as human ~nature is common to many in reality,
124 1, 13 | and in idea; whereas the nature of ~the sun is not common
125 1, 13 | but only in idea; for the ~nature of the sun can be understood
126 1, 13 | the mind understands the nature of every species by ~abstraction
127 1, 13 | outside the idea of the nature of the species. So, given
128 1, 13 | concrete names signifying a nature ~existing in some "suppositum."
129 1, 13 | we impose to signify the nature of compound things ~as to
130 1, 13 | given to signify the divine nature as ~stated above (A[8]),
131 1, 13 | and since the divine nature cannot be multiplied as ~
132 1, 13 | You served ~them who by nature are not gods," (Gal. 4:8),
133 1, 13 | gloss adds, "Gods not ~in nature, but in human opinion."
134 1, 13 | signify God not as to His nature but as to ~His "suppositum,"
135 1, 13 | Reply OBJ 1: The divine nature is only communicable according
136 1, 13 | it signifies the divine nature in the possessor; although
137 1, 13 | not signify ~the divine nature, but rather signify the
138 1, 13 | continually, to signify the divine nature.~Aquin.: SMT FP Q[13] A[
139 1, 13 | applied to God univocally by nature, by ~participation, and
140 1, 13 | applied to God univocally by ~nature, by participation, and according
141 1, 13 | does ~not know the divine nature. So when he says an idol
142 1, 13 | nor a pagan knows the very nature of God ~as it is in itself;
143 1, 13 | imposed to signify the divine nature; and still more proper is ~
144 1, 13 | suppositum" there is sensible nature by reason of which he is ~
145 1, 13 | animal, and the rational nature by reason of which he is
146 1, 13 | predicate it draws to the nature of ~the form existing in
147 1, 14 | it is manifest that the nature of a non-intelligent being
148 1, 14 | and limited; whereas the nature of intelligent beings has
149 1, 14 | Reply OBJ 3: Existence in nature does not belong to primary
150 1, 14 | as fire, if it knew the nature of heat, and all things
151 1, 14 | principle of being, ~knows the nature of being, and all other
152 1, 14 | proper knowledge. For the nature proper to ~each thing consists
153 1, 14 | Neither could He know the very nature of being perfectly, unless
154 1, 14 | what a stone is in its own ~nature. If however the adverb '
155 1, 14 | knows them in their own ~nature and all the more perfectly,
156 1, 14 | knowable, forasmuch as the very nature of evil means the ~privation
157 1, 14 | as ~regards its specific nature, which is participable by
158 1, 14 | as communicating in the nature of the species; and the
159 1, 14 | everything ~has truth of nature according to the degree
160 1, 14 | limited to some determinate nature. Hence they would be ~measurable
161 1, 15 | those that act by their ~nature; as a man generates a man,
162 1, 15 | Himself. It has therefore the nature of an idea with respect
163 1, 15 | because the intention of ~nature regards the species, and
164 1, 16 | true, which possesses the nature proper to a stone, ~according
165 1, 16 | the ~form proper to its nature, the intellect, in so far
166 1, 16 | answer that, As good has the nature of what is desirable, so
167 1, 16 | for this belongs to ~the nature of truth, as has been said
168 1, 16 | immediately; while ~the nature of good follows being in
169 1, 16 | according to its proper nature; as animal is found in each ~
170 1, 16 | according to its proper ~nature, and from this one the rest
171 1, 16 | according to its proper ~nature, then are there many truths
172 1, 16 | is more eternal than the nature of a circle, ~and that two
173 1, 16 | Para. 1/1~Reply OBJ 1: The nature of a circle, and the fact
174 1, 17 | not deceive by their own nature, but by accident. ~For they
175 1, 17 | primarily and of its own ~nature, as in sight there is the
176 1, 17 | it. Secondly, of its own nature, though not ~primarily;
177 1, 17 | primarily nor of its own nature, but accidentally, as in
178 1, 17 | said except of one whose ~nature it is to see. Contraries,
179 1, 17 | way of privation, are ~by nature about one and the same thing,
180 1, 18 | by all things existing in nature." But all natural things ~
181 1, 18 | things that cannot by their nature do so, cannot ~be called
182 1, 18 | the ~disposition of their nature, but not by approaching
183 1, 18 | to exist in this or that nature; and ~life signifies this,
184 1, 18 | in other words, to have a nature capable ~of sensation or
185 1, 18 | living things. It is the nature of some to be capable of
186 1, 18 | inclining them like a ~second nature to particular kinds of operations,
187 1, 18 | determined for them by their nature. Of this kind are ~plants,
188 1, 18 | according to their inherent nature, with ~regard only to executing
189 1, 18 | been implanted in them by nature; and by natural instinct ~
190 1, 18 | others are ~supplied by nature, as are first principles,
191 1, 18 | understanding is its ~very nature, and which, in what it naturally
192 1, 18 | bestowed on a corruptible ~nature, that needs generation to
193 1, 18 | being more truly in its own nature than in the divine ~mind,
194 1, 18 | because it belongs to human nature to be material, which, as ~
195 1, 19 | pertains, therefore, to the nature of ~the will to communicate
196 1, 19 | whatever belongs to the nature of God is necessary, for ~
197 1, 19 | But it belongs to His nature to will whatever ~He wills;
198 1, 19 | nothing over and above His nature as ~stated in Metaph. v,
199 1, 19 | it tends to it by its own nature. But God wills things apart ~
200 1, 19 | unnatural or ~contrary to His nature, but voluntary.~Aquin.:
201 1, 19 | defect belonging to ~the nature of the thing willed, namely,
202 1, 19 | divine will, which by its nature is necessary, ~determines
203 1, 19 | essence; and that is His nature. He acts then by nature,
204 1, 19 | nature. He acts then by nature, and not by will. ~Therefore
205 1, 19 | a thing, is the cause by nature, and not by will. For fire
206 1, 19 | cause of things by His nature, and not by His will.~Aquin.:
207 1, 19 | by a ~necessity of His nature.~Aquin.: SMT FP Q[19] A[
208 1, 19 | Since both intellect and nature act for an end, as proved
209 1, 19 | the agent that acts by ~nature. Hence, since God is first
210 1, 19 | and the same effect; for nature operates ~in one and the
211 1, 19 | prevented. This is because the ~nature of the act is according
212 1, 19 | act is according to the nature of the agent; and hence
213 1, 19 | as ~long as it has that nature, its acts will be in accordance
214 1, 19 | in accordance with that ~nature; for every natural agent
215 1, 19 | acts by a necessity of His nature, unless ~He were to cause
216 1, 19 | act by a necessity of His nature, but determined effects ~
217 1, 19 | But all that can have the nature ~of being and truth virtually
218 1, 19 | according to the likeness of our nature. For when we ~repent, we
219 1, 19 | inferior causes, as of nature, or merit, which yet does
220 1, 19 | Philosopher says (Phys. ii, 84) "Nature ~always works in the same
221 1, 20 | OBJ 2: God loves the human nature assumed by the Word of God
222 1, 20 | all the angels; for that nature ~is better, especially on
223 1, 20 | But ~speaking of human nature in general, and comparing
224 1, 20 | therefore did not assume human nature ~because He loved man, absolutely
225 1, 21 | seen both in effects of nature and in effects of will,
226 1, 21 | each; and preserves ~the nature of each in the order and
227 1, 21 | what is due to it by its ~nature and condition. This debt
228 1, 21 | only defect in a ~rational nature whose lot is to be happy;
229 1, 22 | contrary to some ~particular nature; yet they are in keeping
230 1, 22 | with the plan of universal ~nature; inasmuch as the defect
231 1, 22 | Man is not the author of nature; but he uses natural things ~
232 1, 22 | that which takes place in nature from necessity; but divine ~
233 1, 22 | since God is the author of nature. ~Apparently it was this
234 1, 22 | withdrew the course ~of nature from the care of divine
235 1, 22 | Nom. iv, 23) "to corrupt ~nature is not the work of providence."
236 1, 22 | providence." But it is in the nature of some ~things to be contingent.
237 1, 22 | contingency, according to the nature of ~their proximate causes.~
238 1, 23 | and faculty ~of created nature; and this end is life eternal,
239 1, 23 | God which is above the nature of every creature, as shown
240 1, 23 | proportionate to created nature, to ~which end created being
241 1, 23 | according to the power of its nature. ~Now if a thing cannot
242 1, 23 | something by the power of its nature, it ~must be directed thereto
243 1, 23 | exceeds the faculty of human nature. Whence they cannot be properly
244 1, 23 | reason of the antecedent nature it ~implies, can be attributed
245 1, 23 | are equal ~as regards both nature and original sin; and inequality
246 1, 23 | Thus too, in the things of nature, a ~reason can be assigned,
247 1, 23 | of ~species in things of nature. Yet why this particular
248 1, 23 | contingency, ~according to the nature of the proximate causes,
249 1, 23 | more perfect than those of ~nature. But in the works of nature,
250 1, 23 | nature. But in the works of nature, good is found in the majority
251 1, 23 | which are by their very nature required for the ~perfection
252 1, 23 | to the common state of ~nature is to be found in the majority;
253 1, 23 | exceeds the common state of nature is to be found in the ~minority,
254 1, 23 | exceeds the common state of ~nature, and especially in so far
255 1, 23 | common course and tendency of nature fall short.~Aquin.: SMT
256 1, 24 | so also does the ~life of nature. Therefore, if the knowledge
257 1, 24 | knowledge of the life of ~nature be so called.~Aquin.: SMT
258 1, 24 | does not belong to him by nature; and again that to ~which
259 1, 24 | is an end exceeding human nature, as said above (Q[23], A[
260 1, 24 | that are consequent on ~nature.~Aquin.: SMT FP Q[24] A[
261 1, 24 | as regards the life of nature.~Aquin.: SMT FP Q[24] A[
262 1, 25 | suppositum" possessing nature, and under that of nature.
263 1, 25 | nature, and under that of nature. Accordingly the ~notion
264 1, 25 | are possible to created nature; for the ~divine power extends
265 1, 25 | circle in explaining the nature of His ~power. For this
266 1, 25 | object according to the nature of that act on ~which its
267 1, 25 | however, upon which the nature of power in ~God is founded,
268 1, 25 | whatsoever has or can have the nature of being, is numbered among
269 1, 25 | because it has not the ~nature of a feasible or possible
270 1, 25 | because what is ~impossible to nature, it judges to be impossible
271 1, 25 | at one time were in the nature of possibility, ~whilst
272 1, 25 | which now fall short of the nature of ~possibility, when they
273 1, 25 | that as ~from the action of nature nothing else can happen
274 1, 25 | everything which ~has the nature of being, as was said above (
275 1, 25 | His ~power, which is His nature, is not so. For God does
276 1, 25 | His will, but ~from His nature.~Aquin.: SMT FP Q[25] A[
277 1, 25 | Reply OBJ 2: It is of the nature of a son that he should
278 1, 25 | maturity. But it is not of the nature of ~anything created, that
279 1, 26 | good of an intellectual nature; which is capable of knowing
280 1, 26 | good of ~an intellectual nature. Thus it is that, as everything
281 1, 26 | desires the ~perfection of its nature, intellectual nature desires
282 1, 26 | its nature, intellectual nature desires naturally to be ~
283 1, 26 | perfect in any intellectual nature is the ~intellectual operation,
284 1, 26 | beatitude of every intellectual nature consists in ~understanding.
285 1, 26 | last end of the rational nature. But to ~be the last end
286 1, 26 | last end of the rational nature belongs only to God. Therefore
287 1, 26 | beatitude of an intellectual nature consists in an ~act of the
288 1, 27 | seems to be against the nature ~of the first principle.
289 1, 27 | similitude in the same specific nature; ~as a man proceeds from
290 1, 27 | and exists in the same nature, because in God ~the act
291 1, 27 | operation is not of the same nature as the source ~whence it
292 1, 27 | as subsisting in the same nature; and so is ~properly called
293 1, 27 | there be no identity of nature.~Aquin.: SMT FP Q[27] A[
294 1, 27 | were other from the divine nature. For in the ~perfection
295 1, 27 | 1~OBJ 2: Further, every nature possesses but one mode of ~
296 1, 27 | communication of the ~divine nature. Therefore, as there is
297 1, 27 | there is only one divine nature (Q[11], A[4]~), it follows
298 1, 27 | action in an intellectual nature is ~that of the intellect,
299 1, 27 | agent in ~an intellectual nature terminates in the procession
300 1, 27 | others. Therefore the divine nature is ~communicated by every
301 1, 27 | in God, ~nevertheless the nature of will and intellect requires
302 1, 27 | love requires by its very nature that it proceed ~only from
303 1, 27 | proceeds by way of likeness of nature among living things is ~
304 1, 27 | proceeds in the likeness of nature; otherwise it would be extraneous
305 1, 27 | extraneous to ~the divine nature, and would be an external
306 1, 27 | as similitude is of the nature of the word, so does it ~
307 1, 27 | God is one with the divine nature. Hence ~the proper notion
308 1, 27 | order is derived from the nature of the ~will and intellect.
309 1, 27 | imposed to signify ~what its nature really is; and so it is
310 1, 27 | love receives the divine nature, but is not said to be born.~
311 1, 27 | principle of communication of nature, ~procession in God has
312 1, 27 | remain within the agent. In a nature which is intellectual, ~
313 1, 27 | intellectual, ~and in the divine nature these actions are two, the
314 1, 27 | outside the intellectual nature, nor can it ~be reckoned
315 1, 28 | exists sometimes in the nature of things, as in those things ~
316 1, 28 | which by their own very nature are ordered to each other,
317 1, 28 | a ~principle of the same nature, then both the one proceeding
318 1, 28 | the identity of ~the same nature, as above explained (Q[27],
319 1, 28 | from God in diversity of nature, ~God is outside the order
320 1, 28 | creature arise from His nature; for He does not produce
321 1, 28 | creature ~by necessity of His nature, but by His intellect and
322 1, 28 | divine order, ~and their very nature entails dependence on God.
323 1, 28 | are in one and the same nature. Hence no parallel ~exists.~
324 1, 28 | for remark. One is the ~nature belonging to each one of
325 1, 28 | of remark is the ~proper nature of each one of these genera.
326 1, 28 | generic and in their specific nature; but nothing that exists
327 1, 28 | attributed to anyone, a rational nature is likewise attributed to
328 1, 28 | real opposition. ~The very nature of relative opposition includes
329 1, 29 | substance of a rational nature." For nothing singular can
330 1, 29 | substance of a rational nature), the word ~"individual"
331 1, 29 | Para. 1/1~OBJ 4: Further, "Nature is the principle of motion
332 1, 29 | angels. Therefore the word "nature" ought not to enter into
333 1, 29 | substance of the ~rational nature; but it is not a person.
334 1, 29 | individuals of the rational nature have a special name even ~
335 1, 29 | and the ~term "rational nature" is added, as signifying
336 1, 29 | from person; for the human ~nature in Christ is not a person,
337 1, 29 | Metaph. v, 5), the word ~"nature" was first used to signify
338 1, 29 | In this sense he defines "nature" ~(Phys. ii, 3). And since
339 1, 29 | form are commonly called nature. And as the ~essence of
340 1, 29 | definition, is commonly called nature. And here nature ~is taken
341 1, 29 | called nature. And here nature ~is taken in that sense.
342 1, 29 | says (De Duab. Nat.) that, "nature ~is the specific difference
343 1, 29 | correct to use the term ~"nature" than "essence," because
344 1, 29 | since it ever retains its nature of ~unibility, it cannot
345 1, 29 | substance of the rational nature by the name ~hypostasis."
346 1, 29 | reality - that is, "a thing of nature," "subsistence," and ~"hypostasis,"
347 1, 29 | it underlies some common nature, it is ~called "a thing
348 1, 29 | it is ~called "a thing of nature"; as, for instance, this
349 1, 29 | individual of ~the rational nature, by reason of the excellence
350 1, 29 | of the excellence of that nature.~Aquin.: SMT FP Q[29] A[
351 1, 29 | matter and this form has the nature ~of hypostasis and person.
352 1, 29 | and bone belong to the nature ~of man; whereas this soul,
353 1, 29 | this bone belong to the nature ~of this man. Therefore
354 1, 29 | to accident from the very nature of matter. Hence Boethius
355 1, 29 | self-subsistence is ~derived from the nature of its form, which does
356 1, 29 | said to have "a rational nature." And also ~because God
357 1, 29 | is most perfect in all ~nature - that is, a subsistent
358 1, 29 | individual of a rational nature. Hence, ~since everything
359 1, 29 | subsistence in a ~rational nature is of high dignity, therefore
360 1, 29 | individual of the ~rational nature is called a "person." Now
361 1, 29 | the dignity of the divine ~nature excels every other dignity;
362 1, 29 | that God has a rational "nature," if reason ~be taken to
363 1, 29 | general sense, an ~intelligent nature. But God cannot be called
364 1, 29 | existence of the divine nature."~Aquin.: SMT FP Q[29] A[
365 1, 29 | substance of the rational nature," as above stated. Therefore ~"
366 1, 29 | Three in contrast to the nature of the names belonging to
367 1, 29 | definition of "person" the term nature is mentioned indirectly; ~
368 1, 29 | Therefore "person" in any nature signifies ~what is distinct
369 1, 29 | what is distinct in that nature: thus in human nature it
370 1, 29 | that nature: thus in human nature it signifies this ~flesh,
371 1, 29 | subsisting in the divine nature, although in truth that
372 1, 29 | subsists in ~the divine nature is the divine nature itself.
373 1, 29 | divine nature is the divine nature itself. Thus it is true
374 1, 29 | refers sometimes to the nature expressed by ~the definition,
375 1, 30 | substance of a rational nature." If then there ~are several
376 1, 30 | subsisting in the divine nature. ~It was also established (
377 1, 30 | subsistent in the divine nature; which means that there
378 1, 30 | 2 Para. 1/1~OBJ 2: The nature of God does not differ from
379 1, 30 | another proceeds from His nature, as Son. Therefore another
380 1, 30 | one Who proceeds from His ~nature, as Son; thus again it follows
381 1, 30 | which proceeds by way of ~nature; thus, as above explained (
382 1, 30 | as generation by way of nature. But love, as ~such, does
383 1, 30 | signifies the undivided nature or substance of a man. In ~
384 1, 30 | undividedness; for it is of the very nature of multitude that ~it should
385 1, 30 | man," signifies the common nature with the ~determinate mode
386 1, 30 | some man" signifies the nature, or the ~individual on the
387 1, 30 | individual on the part of its nature, with the mode of existence
388 1, 30 | individual on the part of the nature, but the subsistent reality
389 1, 30 | subsistent reality in that ~nature. Now this is common in idea
390 1, 30 | the others in the divine nature. Thus this ~name "person"
391 1, 31 | numbered in the unity of nature; as the "supposita" ~of
392 1, 31 | as the "supposita" ~of a nature are said to exist in that
393 1, 31 | are said to exist in that nature. On the other hand, we say ~"
394 1, 31 | Trinity"; meaning that the nature is in its "supposita."~Aquin.:
395 1, 31 | Persons ~the order of their nature. Hence Ambrose says (De
396 1, 31 | suppositum" of the ~divine nature, as He is another person
397 1, 31 | determined subject in the common nature. ~Hence also in human affairs,
398 1, 31 | anything that is extraneous in nature; thus anyone is said to
399 1, 31 | sense, to mean any rational nature.~Aquin.: SMT FP Q[31] A[
400 1, 33 | less to Whom oneness of nature is give."~Aquin.: SMT FP
401 1, 33 | and soul ~belong to the nature of man, so to the concept
402 1, 33 | subsisting in the divine nature.~Aquin.: SMT FP Q[33] A[
403 1, 33 | 1~Reply OBJ 3: In human nature the word is not a subsistence,
404 1, 33 | subsistent in the divine nature; and hence He is properly
405 1, 33 | seem to be of the ~same nature, according as a divine person
406 1, 33 | animal containing the whole ~nature of a lion, and which is
407 1, 33 | shows something of a lion's nature, as courage, or strength, ~
408 1, 33 | Son, because one is the nature and glory of the ~Father
409 1, 33 | creature have ~not the same nature; but by way of a certain
410 1, 33 | above ~others, in having by nature what He receives, as Basil
411 1, 33 | though it is not of its own nature to have it; ~as, for instance,
412 1, 33 | certain person of ~the divine nature is not begotten, while some
413 1, 33 | some person of the same nature ~is begotten. In this sense
414 1, 33 | first; so in the ~divine nature there must be some one principle
415 1, 33 | each other by diversity of ~nature.~Aquin.: SMT FP Q[33] A[
416 1, 33 | because also in the order of nature it presupposes the ~generation
417 1, 34 | the heart has of its own nature to proceed from ~something
418 1, 34 | another; which belongs to the nature ~of personal terms in God,
419 1, 34 | does not belong to our nature. ~But in God "to be" and "
420 1, 34 | but belongs ~to His very nature. And therefore it must needs
421 1, 34 | for whatever is in the nature of God subsists; and so
422 1, 34 | show that He is of the same nature as ~the Father, He is called
423 1, 34 | Para. 1/1~Reply OBJ 1: The nature is also included indirectly
424 1, 34 | substance of a rational nature. ~Therefore the name of
425 1, 34 | in what ~belongs to the nature. Yet there is nothing to
426 1, 35 | he says that the divine nature of the Holy Trinity is the ~
427 1, 35 | expression belongs to the nature of an image, as Augustine
428 1, 35 | with the Father, not ~in nature only, but also in the notion
429 1, 35 | procession He receives the nature of the ~Father, as the Son
430 1, 35 | something of the same specific nature; as the ~image of the king
431 1, 35 | something of a different nature, as the king's image on
432 1, 36 | truth from the very order of nature ~itself. For we nowhere
433 1, 36 | except the ~order of their nature, whereby one is from the
434 1, 36 | in reference to the human nature of Christ, by reason ~of
435 1, 36 | not as they are one in nature, for the Holy ~Ghost would
436 1, 36 | Himself, as He is one in nature with ~Them; nor again inasmuch
437 1, 36 | certain way signifies the nature with the property, as we
438 1, 36 | that possess one common nature. But if we consider the ~"
439 1, 38 | manifest that love has the nature ~of a first gift, through
440 1, 38 | by way of a word, whose nature it is to be the similitude
441 1, 39 | one "suppositum" of one nature, as is clear in the case
442 1, 39 | subsisting in the divine nature. But relation as referred
443 1, 39 | subject of the specific nature, ~it follows that individuals
444 1, 39 | OBJ 3: Further, the divine nature is the same as the divine
445 1, 39 | three persons are of one nature.~Aquin.: SMT FP Q[39] A[
446 1, 39 | derives its ~knowledge, the nature of the species is made individual
447 1, 39 | the matter, ~and thus the nature is as the form, and the
448 1, 39 | 1~Reply OBJ 3: Because "nature" designates the principle
449 1, 39 | may be said to be of one ~nature which agree in some action,
450 1, 39 | saying they are "of one nature."~Aquin.: SMT FP Q[39] A[
451 1, 39 | rightly? . . . The oneness of nature does not ~result from division,
452 1, 39 | possession, but ~from one nature being proper to both Father
453 1, 39 | subsisting in an intellectual ~nature. But we say there are three
454 1, 39 | three "supposita" of human nature there are three ~humanities,
455 1, 39 | person" is not essence or ~nature, but personality. So, as
456 1, 39 | properly according to their nature, stand for the essence,
457 1, 39 | or community of the human nature, however, is not a reality, ~
458 1, 39 | not stand for the common nature, unless this is required
459 1, 39 | it stands for the common nature, but by some adjunct it
460 1, 39 | repugnant to the divine nature. If, ~however, something
461 1, 39 | thus ~points to identity of nature. This is, however, either
462 1, 39 | signification it can of its own nature stand for ~person. Thus
463 1, 39 | belong to "supposita." So "nature from nature," and "wisdom
464 1, 39 | supposita." So "nature from nature," and "wisdom from wisdom" ~
465 1, 39 | generated has not the same nature ~numerically as the generator,
466 1, 39 | the generator, but another nature, numerically distinct, ~
467 1, 39 | God begotten has the same nature numerically as the begetter.
468 1, 39 | begetter. So the ~divine nature in the Son is not begotten
469 1, 39 | supposita" of the divine nature. For the Father is not ~
470 1, 39 | for the universal ~human nature. So it is false to say, "
471 1, 39 | supposita" of the divine nature, "God is the Trinity," ~
472 1, 39 | truly and perfectly the nature of the Father. ~To insinuate
473 1, 39 | creatures. For "power" has the nature of a principle, ~and so
474 1, 39 | years. "Goodness," as the ~nature and object of love, has
475 1, 39 | seems more to belong to ~the nature of a natural power.~Aquin.:
476 1, 39 | person, ~although in its own nature it is not a person; as we
477 1, 40 | the persons. So, since the nature of a form ~requires it to
478 1, 40 | differ. But it is against the nature of ~origin that it should
479 1, 40 | said that ~relation is by nature to be towards another, the
480 1, 40 | simultaneous in the order of ~nature.~Aquin.: SMT FP Q[40] A[
481 1, 40 | hypostasis of a rational nature is a person, as ~appears
482 1, 40 | substance of a rational nature." Hence, to have hypostasis ~
483 1, 40 | the rationality from ~the nature, but not the property from
484 1, 40 | subsisting in a rational ~nature. Hence, if the distinguishing
485 1, 40 | the ~rationality of the nature removed; for both person
486 1, 41 | 1/1~OBJ 3: Further, the nature of action is of itself to
487 1, 41 | Father by will, and not by nature.~Aquin.: SMT FP Q[41] A[
488 1, 41 | of this is that will and nature differ in their manner of ~
489 1, 41 | causation, in such a way that nature is determined to one, while
490 1, 41 | one way, the principle is ~nature. What, however, can exist
491 1, 41 | is far from the divine ~nature, whereas it belongs to the
492 1, 41 | whereas it belongs to the nature of a created being; because
493 1, 41 | Son, not ~by will, but by nature. Wherefore Hilary says (
494 1, 41 | perfect birth gave the Son ~a nature derived from a substance
495 1, 41 | Son in such a manner by nature ~that the will to beget
496 1, 41 | from His ~own essence or nature, it follows that the essence
497 1, 41 | follows that the essence or nature of the ~Father is the principle
498 1, 41 | God the Father, of His nature, without beginning, begot
499 1, 41 | begotten, whereas the divine nature cannot be parted; whence
500 1, 41 | transmit any part of His nature, but communicates His whole
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