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Part, Question
1 1, 1 | Writ is God, Who by one act comprehends all things by
2 1, 2 | moves inasmuch as it is in act. ~For motion is nothing
3 1, 2 | such as natural bodies, act for an end, ~and this is
4 1, 3 | must of necessity be in act, and in no way in potentiality.
5 1, 3 | existence; by breadth, His act of love for all. Or, as
6 1, 3 | parallel. For ~instance the act of the eye is to see; hence
7 1, 3 | A[3]) that ~God is pure act, without any potentiality.
8 1, 3 | to punish is properly the act of an ~angry man, God's
9 1, 3 | things. It may mean the act ~of essence, or it may mean
10 1, 3 | first efficient cause, to act belongs to Him ~primarily
11 1, 3 | with ~anything does not act primarily and essentially,
12 1, 3 | acts; for the hand does not act, but the man by his hand;
13 1, 4 | can only be reduced into act by some ~being already actual.~
14 1, 5 | since an agent does not act except for some ~end; and
15 1, 5 | way perfect; since every act implies some ~sort of perfection;
16 1, 5 | which move the agent to act; secondly, the action of ~
17 1, 5 | everything, in so far as it is in act, acts and tends towards
18 1, 7 | power, which is not the act of any ~organ, in the intellectual
19 1, 7 | instance, a day is reduced to act successively, and not all
20 1, 7 | multitude is reduced to act successively, ~and not all
21 1, 7 | all at once reduced to act, so neither is the multitude
22 1, 8 | anywhere" determines the ~act of seeing on the part of
23 1, 8 | to exist do not import an act ~passing to an exterior
24 1, 8 | the adverb determines the act of the seer, as proceeding ~
25 1, 9 | first being must be pure act, ~without the admixture
26 1, 9 | potentiality is posterior to act. Now everything which is
27 1, 9 | existence are as potentiality to act, are not ~consistent with
28 1, 9 | with the privation of this act; forasmuch as existence
29 1, 12 | actual, ~God, Who is pure act without any admixture of
30 1, 12 | and as potentiality to its act; and in this way ~the created
31 1, 12 | Further, the intellect in act is the actual intelligible;
32 1, 12 | intelligible; as ~sense in act is the actual sensible.
33 1, 12 | the created intellect in act, it must be that He is seen
34 1, 12 | is ~informed, and made in act; so the divine essence is
35 1, 12 | making the intellect in act ~by and of itself.~Aquin.:
36 1, 12 | imagination is moved by sense to act. Therefore God can be seen
37 1, 12 | such kind of power is the act of a corporeal organ, as
38 1, 12 | shown later (Q[78]). Now act is proportional to the nature
39 1, 12 | cognitive powers; one is the act of a ~corporeal organ, which
40 1, 12 | intellect; and this is not the ~act of any corporeal organ.
41 1, 12 | therefrom by the ~considering act of the intellect; hence
42 1, 12 | habit makes a power abler to act. Even so corporeal light ~
43 1, 12 | For thus ~the intellect in act becomes the actual intelligible,
44 1, 12 | intelligible, and the sense in ~act becomes the actual sensible,
45 1, 12 | thus they are moved in the act of understanding ~according
46 1, 13 | relations that follow upon ~an act of reason, as genus and
47 1, 13 | science as a habit, or ~as an act. Hence the knowable object
48 1, 13 | object is considered in act, then it is ~simultaneous
49 1, 13 | simultaneous with science in act; for the object known is
50 1, 13 | substance of a stone from its act, as for ~instance that it
51 1, 14 | between ~potentiality and act. Therefore knowledge is
52 1, 14 | but ~substance and pure act.~Aquin.: SMT FP Q[14] A[
53 1, 14 | all these by one simple act of ~knowledge, as will be
54 1, 14 | that "the sensible in ~act is sense in act, and the
55 1, 14 | sensible in ~act is sense in act, and the intelligible in
56 1, 14 | and the intelligible in act is intellect in act." ~For
57 1, 14 | intelligible in act is intellect in act." ~For the reason why we
58 1, 14 | potentiality, but is pure act, ~His intellect and its
59 1, 14 | not a movement that is an act of ~something imperfect
60 1, 14 | to another, but it is an act, ~existing in the agent
61 1, 14 | potentiality is perfected by act. On ~the other hand, the
62 1, 14 | unless it is reduced to act by a form. Now our ~passive
63 1, 14 | understands also its own act ~of understanding, and by
64 1, 14 | understanding, and by this act knows the intellectual faculty.
65 1, 14 | faculty. But God ~is a pure act in the order of existence,
66 1, 14 | from the fact that He is in act and free from all ~matter
67 1, 14 | Thes. Para. 1/1~Whether the act of God's intellect is His
68 1, 14 | OBJ 1: It seems that the act of God's intellect is not
69 1, 14 | operator. Therefore the act of God's intellect is not ~
70 1, 14 | Further, to understand one's act of understanding, is to ~
71 1, 14 | therefore God be his own act of ~understanding, His act
72 1, 14 | act of ~understanding, His act of understanding will be
73 1, 14 | when we understand our ~act of understanding: and thus
74 1, 14 | understanding: and thus God's act of understanding will not
75 1, 14 | 1~OBJ 3: Further, every act of understanding means understanding ~
76 1, 14 | not ~distinct from this act of understanding, He understands
77 1, 14 | infinity. Therefore the act of God's ~intellect is not
78 1, 14 | A[4]). Therefore the ~act of God's intellect is His
79 1, 14 | It must be said that the act of God's intellect is His ~
80 1, 14 | His ~substance. For if His act of understanding were other
81 1, 14 | Metaph. xii), would be the ~act and perfection of the divine
82 1, 14 | related, as potentiality is to act, which is altogether ~impossible;
83 1, 14 | impossible; because the act of understanding is the
84 1, 14 | understanding is the perfection and act of ~the one understanding.
85 1, 14 | to understand is not an act passing to anything extrinsic; ~
86 1, 14 | the operator as his own act and perfection; as ~existence
87 1, 14 | necessarily follows that His ~act of understanding must be
88 1, 14 | intelligible species, and His act of ~understanding are entirely
89 1, 14 | 2~Reply OBJ 2: When that act of understanding which is
90 1, 14 | when we understand our ~act of understanding; and so
91 1, 14 | cannot be likened to the act of the ~divine understanding
92 1, 14 | Third Objection. For the act of divine ~understanding
93 1, 14 | 1/1~OBJ 3: Further, the act of understanding is specified
94 1, 14 | object, as is every other act from its own object. Hence
95 1, 14 | Hence the ~intellectual act is so much the nobler, the
96 1, 14 | is His own intellectual act. If therefore God understands ~
97 1, 14 | since His existence is His act of ~understanding. Now if
98 1, 14 | viz. God - is His own act of ~understanding. Hence
99 1, 14 | first ~cause, must be in His act of understanding, and all
100 1, 14 | OBJ 3: The intellectual act is not specified by what
101 1, 14 | understood. For the intellectual act is specified by its object, ~
102 1, 14 | makes the ~intellect in act. And this is the image of
103 1, 14 | the ~divine intellectual act, or rather God Himself,
104 1, 14 | reduced from potentiality to act, acquires first a universal
105 1, 14 | manifest that by a perfect act imperfect acts can be known
106 1, 14 | imperfect to the perfect act. Therefore the created essence
107 1, 14 | Altogether there is only one act of understanding in ~itself,
108 1, 14 | since His being is His act of understanding; and hence
109 1, 14 | some of them may not be in act ~now, still they were, or
110 1, 14 | vision: for since God's act of understanding, which ~
111 1, 14 | although they are not in act.~Aquin.: SMT FP Q[14] A[
112 1, 14 | potentiality, but is always in act, as is clear from the foregoing (
113 1, 14 | unlike ~God, Who is pure act. Therefore God cannot know
114 1, 14 | in so far as it is now in act: ~and in this sense it is
115 1, 14 | anything belonging to an act of the soul, the consequent
116 1, 14 | OBJ 3: Things reduced to act in time, as known by us
117 1, 14 | but since they import an ~act of the knower, something
118 1, 14 | those things ~which are in act in some period of time.
119 1, 15 | whatsoever. But an agent does not act on account of the form, ~
120 1, 15 | being, as in those that act by their ~nature; as a man
121 1, 15 | being, as in those that act by the intellect; and thus
122 1, 15 | makes the ~intellect in act. For the form of the house
123 1, 16 | intellect, but it is the very act of His intellect; and His
124 1, 16 | of His intellect; and His act of ~understanding is the
125 1, 16 | is His own existence and act of ~understanding. Whence
126 1, 16 | division, yet in His simple act of intelligence He judges ~
127 1, 18 | properly so called, as the act of an imperfect ~being,
128 1, 18 | sense, as when said of the act of a perfect thing, as ~
129 1, 18 | the form by which they act, and the end of the ~action
130 1, 18 | Wherefore that being whose act of understanding is its ~
131 1, 18 | most perfect and always ~in act.~Aquin.: SMT FP Q[18] A[
132 1, 18 | because ~movement is an act of the thing in movement,
133 1, 18 | in so far ~as it is the act of the operator, is called
134 1, 18 | that as movement is an act of the thing moved, so an
135 1, 18 | of the thing moved, so an act of ~this kind is the act
136 1, 18 | act of ~this kind is the act of the agent, although movement
137 1, 18 | although movement is an act of the ~imperfect, that
138 1, 18 | potentiality; while this kind of act is ~an act of the perfect,
139 1, 18 | this kind of act is ~an act of the perfect, that is
140 1, 18 | is to say, of what is in act as stated in De ~Anima iii,
141 1, 18 | in which movement is an act of the imperfect.~Aquin.:
142 1, 18 | thing understood, and the act of understanding, are ~one
143 1, 19 | appetite, has not for its only act the seeking what it does ~
144 1, 19 | Himself, it follows that the act of His will is manifold,
145 1, 19 | as it is perfect ~and in act, produces its like. It pertains,
146 1, 19 | that His determination to act comes from another; ~and
147 1, 19 | cause must be determined to act by ~some external power.
148 1, 19 | Therefore God does not act by ~will; and so His will
149 1, 19 | both intellect and nature act for an end, as proved in ~
150 1, 19 | order of agents, He must act by ~intellect and will.~
151 1, 19 | because the ~nature of the act is according to the nature
152 1, 19 | He does not, ~therefore, act by a necessity of His nature,
153 1, 19 | His ~inclination to put in act what His intellect has conceived
154 1, 19 | Hence, if anyone in one act wills an end, and in another
155 1, 19 | wills an end, and in another act the means ~to that end,
156 1, 19 | cannot be the case if in one act he wills both end and ~means;
157 1, 19 | end. Now as God by one ~act understands all things in
158 1, 19 | in His essence, so by one act He wills all ~things in
159 1, 19 | Para. 1/1~Reply OBJ 2: An act of the cognitive faculty
160 1, 19 | in the knower; while an act of the appetite faculty
161 1, 19 | cause is efficacious to act, the effect follows upon
162 1, 19 | animals, ~that are moved to act by natural instinct, are
163 1, 19 | For we do not put into act what we know, unless we
164 1, 19 | ordains rational creatures to act ~voluntarily and of themselves.
165 1, 19 | themselves. Other creatures act only as moved by the ~divine
166 1, 20 | love is naturally the first act of the will and appetite; ~
167 1, 20 | therefore always accompanies an act of the sensitive ~appetite,
168 1, 20 | Para. 1/1~Reply OBJ 3: An act of love always tends towards
169 1, 20 | way on the part of the ~act of the will itself, which
170 1, 20 | loves all things ~by an act of the will that is one,
171 1, 20 | love on the part ~of the act of the will, which is the
172 1, 20 | understand and to will denote the act alone, and do not ~include
173 1, 21 | 1/1~OBJ 3: Further, the act of justice is to pay what
174 1, 21 | the ~essence; justice the act." Therefore justice does
175 1, 21 | Although justice regards act, this does not prevent its ~
176 1, 21 | does not always regard ~act; since a thing is called
177 1, 21 | not merely with respect to act, but ~also as regards perfection
178 1, 22 | intellect; but presupposes the ~act of willing the end. Nobody
179 1, 22 | towards an end; and do not act of themselves, as if they ~
180 1, 22 | counsel." But since the very act of free will is traced to
181 1, 23 | said to prepare itself to act, accordingly as it ~preconceives
182 1, 23 | cause to effect, and of act to its ~object. Whence it
183 1, 23 | will on the part of the ~act of willing; but a reason
184 1, 23 | predestination as regards the act of the predestinator. But
185 1, 23 | imagined ~previous to the act of thinking. Wherefore it
186 1, 24 | Para. 1/1~Reply OBJ 1: The act of blotting out does not
187 1, 25 | is the first agent, is to act. But primary matter, ~considered
188 1, 25 | itself, is devoid of all act. Therefore, the first ~agent -
189 1, 25 | than every power is its act. For form is better than
190 1, 25 | everything, according as it is in act and ~is perfect, is the
191 1, 25 | 1], 2), that God is pure act, simply and in ~all ways
192 1, 25 | power is not contrary to act, but is founded upon ~it,
193 1, 25 | passive power is ~contrary to act; for a thing is passive
194 1, 25 | 1~Reply OBJ 2: Whenever act is distinct from power,
195 1, 25 | is distinct from power, act must be nobler ~than power.
196 1, 25 | the greater its ~power to act. For instance, the hotter
197 1, 25 | OBJ 2: Further, sin is an act of some kind. But God cannot
198 1, 25 | Therefore the greatest act possible to the divine power
199 1, 25 | according to the nature of that act on ~which its active power
200 1, 25 | A[3]) that God does not act ~from natural necessity,
201 1, 26 | blessed; does this regard His act of ~intellect?~(3) Whether
202 1, 26 | passes from potentiality to act. As, then, God has being,
203 1, 26 | understood as prior to the act of a power. Whence in ~our
204 1, 26 | divine beatitude precedes the act of the ~will at rest in
205 1, 26 | cannot be other than the act of the intellect; ~and thus
206 1, 26 | beatitude is to be found in an act of the intellect.~Aquin.:
207 1, 26 | intellectual nature consists in an ~act of the intellect. In this
208 1, 26 | namely, the ~object of the act, which is the thing understood;
209 1, 26 | thing understood; and the act itself ~which is to understand.
210 1, 26 | else." But as regards the act of understanding, beatitude
211 1, 26 | absolutely, but as regards its act, in beatified creatures
212 1, 27 | procession as meaning an outward act; hence neither of them ~
213 1, 27 | procession ~corresponding to the act tending to external matter,
214 1, 27 | procession corresponding to the act remaining within the agent. ~
215 1, 27 | the intellect by the ~very act of understanding is made
216 1, 27 | way of an ~intelligible act is included in the idea
217 1, 27 | proceed from potentiality to act, ~procession (if found in
218 1, 27 | nature, because in God ~the act of understanding and His
219 1, 27 | forth from potentiality to act; in ~which sense it is not
220 1, 27 | Para. 1/1~Reply OBJ 2: The act of human understanding in
221 1, 27 | applied to it. But the divine act of intelligence is the very ~
222 1, 27 | intelligence ~and of will. The act of sensation, which also
223 1, 27 | external actions; for ~the act of sensation is perfected
224 1, 27 | all things by one simple act; and by one act also He
225 1, 27 | one simple act; and by one act also He wills ~all things.
226 1, 28 | understands a stone by one act, and by another ~act understands
227 1, 28 | one act, and by another ~act understands that he understands
228 1, 28 | understands all things by one ~act alone.~Aquin.: SMT FP Q[
229 1, 29 | which are not only made to act, like others; but ~which
230 1, 29 | like others; but ~which can act of themselves; for actions
231 1, 32 | produce from nothing is an ~act of infinite power. For if
232 1, 32 | any essential or ~personal act, cannot be applied to the
233 1, 32 | which are not ordered to any act, but simply remove created ~
234 1, 34 | absolutely; likewise the act of ~understanding which
235 1, 34 | actual being; since the act of understanding does not
236 1, 34 | understanding does not signify an act ~going out from the intelligent
237 1, 34 | intelligent agent, but an act remaining in the agent. ~
238 1, 34 | knowledge does not ~mean the act of a knowing intellect,
239 1, 34 | word he conceives in the act ~of understanding a stone,
240 1, 34 | speak" ~improperly for the act of understanding; whereas
241 1, 34 | conceives a word in the act of ~understanding. But the
242 1, 34 | But because God by one act understands Himself and
243 1, 36 | Whenever one is said to act through another, this ~preposition "
244 1, 36 | cause or ~principle of that act. But since action is a mean
245 1, 36 | is the bailiff's place to act, since he is master of ~
246 1, 36 | he is master of ~his own act, but it is not the mallet'
247 1, 36 | not the mallet's place to act, but only to be made ~to
248 1, 36 | but only to be made ~to act, and hence it is used only
249 1, 36 | bailiff is, ~however, said to act through the king, although
250 1, 36 | the bailiff is ~said to act through the king, forasmuch
251 1, 37 | Ghost; for no ~notional act is reflected back on the
252 1, 37 | on the principle of the act; since it ~cannot be said
253 1, 37 | imports only a notional act. Hence we cannot say that
254 1, 37 | speaking," as by a notional act; forasmuch as "to speak"
255 1, 37 | Love itself as a notional act.~Aquin.: SMT FP Q[37] A[
256 1, 39 | by reason of the notional act this name "God" stands for
257 1, 40 | is signified by ~way of act, as "generation"; and "relation"
258 1, 40 | that relation follows upon act, have said that ~the divine
259 1, 40 | taken for the ~notional act, is attributed to the Father
260 1, 40 | originating; as the notional act of spiration precedes, in
261 1, 40 | presupposes the notional act, for relation, as such,
262 1, 40 | such, is ~founded upon an act: secondly, according as
263 1, 40 | and thus the notional act presupposes the relation,
264 1, 41 | the term of one notional act?~Aquin.: SMT FP Q[41] A[
265 1, 41 | origin is designated by an act. In God there is a ~twofold
266 1, 41 | separately after the ~manner of act, and separately after the
267 1, 41 | means the principle ~of act. So, as we understand the
268 1, 41 | principle by a notional act. But in God the distinction
269 1, 41 | terms the intellect and the act of ~understanding in God,
270 1, 41 | God, whereas in God the act of understanding is His
271 1, 41 | Further, in God, the power to act [posse] and 'to act' are
272 1, 41 | power to act [posse] and 'to act' are not ~distinct. But
273 1, 41 | begetting is the same as the act of ~begetting, so the divine
274 1, 41 | the same in reality as the act of ~begetting or paternity;
275 1, 41 | the term of one notional act?~Aquin.: SMT FP Q[41] A[
276 1, 41 | would seem that a notional act can be directed to several ~
277 1, 41 | all things by one simple act. Wherefore there can ~be
278 1, 42 | nature are more powerful to act. And so as Augustine (Fulgentius, ~
279 1, 42 | as it exists, begins to act thus, the effect would not
280 1, 42 | passing from ~potentiality to act; and this cannot be said
281 1, 42 | proceeding from potentiality to act, it follows that a man is
282 1, 42 | doing." But the Father can act of Himself. ~Therefore the
283 1, 42 | per se], that He does not act by Himself [a se]."~Aquin.:
284 1, 42 | eternity knowledge and will to act, ~by begetting Him. Or,
285 1, 43 | the performance of a new act, or in the acquisition of
286 1, 43 | to which it ~belongs to act, and which is capable of
287 1, 44 | actual, still it is not pure act. Hence it is necessary that ~
288 1, 44 | cause of all things. For ~to act for an end seems to imply
289 1, 44 | it does not become Him to act for an end.~Aquin.: SMT
290 1, 44 | Agent, Who is agent only, to act for the ~acquisition of
291 1, 44 | Para. 1/1~Reply OBJ 1: To act from need belongs only to
292 1, 44 | giver, because He ~does not act for His own profit, but
293 1, 45 | movement: for movement is the act of what is in ~potentiality.
294 1, 45 | If therefore God did only act from something presupposed,
295 1, 45 | creation is ~the proper act of God alone.~Aquin.: SMT
296 1, 45 | although creation is the proper act of the ~universal cause,
297 1, 45 | Hence nothing else can act ~dispositively and instrumentally
298 1, 45 | the potentiality from ~the act which the agent intends
299 1, 45 | the ~matter of water to an act like to itself, but is impeded
300 1, 45 | restrained from being reduced to act; and the more the potentiality
301 1, 45 | to reduce the matter ~to act. Hence a much greater power
302 1, 45 | it appears that it is an act of ~much greater power to
303 1, 45 | the potentiality from the act, it follows ~that the power
304 1, 45 | between potentiality and act. For because forms pre-exist
305 1, 45 | active qualities in nature act by virtue of substantial ~
306 1, 47 | composition of potentiality and act, as will appear ~later (
307 1, 48 | OBJ 4: A thing is said to act in a threefold sense. In
308 1, 48 | sense a thing ~is said to act effectively, as when a painter
309 1, 48 | Nom. iv): "Evil does not act, nor is it desired, ~except
310 1, 48 | medium between subject and act. ~Hence, where it touches
311 1, 48 | Hence, where it touches act, it is diminished by evil;
312 1, 48 | consists in perfection and act. Act, however, ~is twofold;
313 1, 48 | consists in perfection and act. Act, however, ~is twofold; first,
314 1, 48 | first, and second. The first act is the form and integrity
315 1, 48 | of ~a thing; the second act is its operation. Therefore
316 1, 48 | considered consists in act, and not in potentiality,
317 1, 48 | potentiality, and the ultimate act ~is operation, or the use
318 1, 48 | we use all things by the act of the will. Hence ~from
319 1, 48 | consists in the ~disordered act of the will, and the pain
320 1, 49 | of itself it belongs to act. Hence it is true ~that
321 1, 49 | not produce a morally bad act, since it is from the good
322 1, 49 | will itself ~that a moral act is judged to be good. Nevertheless
323 1, 49 | to his nature, causes an act morally evil. And, ~as explained
324 1, 49 | there is of motion in the act of limping is caused by
325 1, 49 | supreme good, who is pure act.~Aquin.: SMT FP Q[49] A[
326 1, 50 | OBJ 3: Further, form is act. So what is form only is
327 1, 50 | what is form only is pure act. But an ~angel is not pure
328 1, 50 | But an ~angel is not pure act, for this belongs to God
329 1, 50 | from its object, whence any act receives its ~species and
330 1, 50 | an ~angel, yet there is act and potentiality. And this
331 1, 50 | existence but ~existence is its act. Hence the nature itself
332 1, 50 | existence as potentiality to act. Therefore if there be no
333 1, 50 | existence, as of potentiality to act. And such a kind of composition
334 1, 50 | Hence God alone is pure ~act.~Aquin.: SMT FP Q[50] A[
335 1, 50 | non-existence, by withdrawing His act of ~preservation; but also
336 1, 51 | to ~understand is not the act of a body, nor of any corporeal
337 1, 51 | beget offspring is a vital act. But this has befallen ~
338 1, 53 | Further, movement is "the act of an imperfect being,"
339 1, 53 | is in potentiality is the act of ~an imperfect agent.
340 1, 53 | application of energy is ~the act of one in act: because energy
341 1, 53 | energy is ~the act of one in act: because energy implies
342 1, 53 | is in potentiality is the act of ~an imperfect but the
343 1, 53 | the movement of what is in act is not for any need of ~
344 1, 54 | 1/1~Whether an angel's act of understanding is his
345 1, 54 | would seem that the angel's act of understanding is his ~
346 1, 54 | his action - that is, his act of understanding.~Aquin.:
347 1, 54 | own essence. Therefore the act of ~understanding, which
348 1, 54 | anything which is not a pure ~act, but which has some admixture
349 1, 54 | But God alone is ~pure act. Hence only in God is His
350 1, 54 | 3~Besides, if an angel's act of understanding were his
351 1, 54 | subsisting. Now a subsisting act of ~intelligence can be
352 1, 54 | substance, which is His very act of understanding subsisting
353 1, 54 | if the angel were his own act of understanding, there
354 1, 54 | diverse participation of the act of understanding.~Aquin.:
355 1, 54 | very nature consists in act, instantly, so far as lies
356 1, 54 | after it has been reduced to act.~Aquin.: SMT FP Q[54] A[
357 1, 54 | one of which signifies the act in the abstract, and ~the
358 1, 54 | when he says that "the act of the intellect is life."~
359 1, 54 | with the ~agent. For the act of understanding is brought
360 1, 54 | the contrary, The angel's act of understanding is his
361 1, 54 | simple infinity, we have the act "to ~understand," of which
362 1, 54 | object is "the true"; and the act "to will," of ~which the
363 1, 54 | from its object. But the act of ~sensation is relatively
364 1, 54 | nature alone is its own act of ~understanding and its
365 1, 54 | understanding and its own act of will.~Aquin.: SMT FP
366 1, 54 | the reason of his whole act of understanding, since
367 1, 54 | the angel, whereas to his act of understanding it is compared
368 1, 54 | power is ordained to an act, then according to the diversity ~
369 1, 54 | is said ~that each proper act responds to its proper power.
370 1, 54 | it as ~potentiality is to act, as is evident from what
371 1, 54 | Q[44], A[1]). Now the act to which the operative power
372 1, 54 | simple form which is pure act cannot be the subject of ~
373 1, 54 | accident as potentiality is to ~act. God alone is such a form:
374 1, 54 | it ~as potentiality is to act, can be the subject of accident;
375 1, 54 | which, previous to ~the act of understanding, is in
376 1, 55 | Reply OBJ 2: As the sense in act is the sensible in act,
377 1, 55 | in act is the sensible in act, as stated in De ~Anima
378 1, 55 | made ~from both as from act and potentiality: so likewise
379 1, 55 | likewise the intellect in act ~is said to be the thing
380 1, 55 | the thing understood in act, not that the substance
381 1, 55 | say that "the intellect in act is the thing ~understood
382 1, 55 | the thing ~understood in act"; for a thing is actually
383 1, 55 | between potentiality and act. If, therefore, the higher ~
384 1, 56 | otherwise he would not ~act, since acts belong to single
385 1, 57 | discovered not merely by outward ~act, but also by change of countenance;
386 1, 57 | brute does not control its act, but ~follows the impression
387 1, 58 | potentiality, and ~sometimes in act?~(2) Whether the angel can
388 1, 58 | potentiality, sometimes in ~act?~Aquin.: SMT FP Q[58] A[
389 1, 58 | potentiality and sometimes in act. For movement is the act
390 1, 58 | act. For movement is the act of what is in ~potentiality,
391 1, 58 | in potentiality, but ~in act. Therefore the intellect
392 1, 58 | consist in habit, but in act, as the Philosopher says (
393 1, 58 | is taken there not as the act of something ~imperfect,
394 1, 58 | potentiality, but as the act ~of something perfect, that
395 1, 58 | potentiality divested ~of act. In the same way, the angel'
396 1, 58 | potentiality as to be without act.~Aquin.: SMT FP Q[58] A[
397 1, 59 | since such movement is the act of a perfect agent, as stated
398 1, 59 | in the angels. For the ~act of free-will is to choose.
399 1, 59 | Some things there are which act, not from any previous ~
400 1, 59 | were, moved and made to act by others; just as the ~
401 1, 59 | target by the archer. Others act from some kind ~of judgment;
402 1, 59 | endowed with an intellect can act with a judgment ~which is
403 1, 59 | know naturally. ~But the act of the appetitive faculty
404 1, 59 | as they express a simple act of the ~will, they are in
405 1, 60 | our consideration is that act of the will which is ~love
406 1, 60 | dilection; because every act of the appetitive faculty
407 1, 60 | are not acted upon, but act of themselves; because they ~
408 1, 60 | in the world are moved to act by something else ~except
409 1, 60 | He is in no way ~moved to act by another; and in Whom
410 1, 60 | an angel being moved to act in so far as ~such natural
411 1, 60 | Yet he is not so moved to act that he does not act himself,
412 1, 60 | to act that he does not act himself, because he ~has
413 1, 60 | grasp other things. The act of the appetitive faculty,
414 1, 60 | not follow a ~discursive act of the reason; but only
415 1, 61 | His being: for He does not act ~through something besides
416 1, 61 | God's will does not act by necessity in producing
417 1, 62 | difficulty of the meritorious act. But the angel ~experienced
418 1, 62 | said that one and the same act of turning to God, so ~far
419 1, 62 | and, ~consequently, an act cannot be meritorious as
420 1, 62 | beatitude immediately after one act of merit?~Aquin.: SMT FP
421 1, 62 | beatitude instantly ~after one act of merit. For it is more
422 1, 62 | rewarded at once after one act of ~merit. Therefore neither
423 1, 62 | Further, an angel could act at once, and in an instant,
424 1, 62 | merited beatitude by one act of his will, he merited
425 1, 62 | instantly, in his first act of ~charity, had the merit
426 1, 62 | by only one ~meritorious act.~Aquin.: SMT FP Q[62] A[
427 1, 62 | instantly after the first act of ~charity, whereby he
428 1, 62 | can be from ~merely one act; because man merits beatitude
429 1, 62 | merits beatitude by every act informed by ~charity. Hence
430 1, 62 | beatified straightway after ~one act of charity.~Aquin.: SMT
431 1, 62 | of their acts. Now their act which merited ~beatitude
432 1, 62 | simultaneously with the act of beatitude, ~which is
433 1, 62 | Consequently, only one meritorious ~act is required; which act can
434 1, 62 | act is required; which act can so far be called an
435 1, 62 | OBJ 2: Further, a moral act seems to be more closely
436 1, 62 | nature is; because a moral act is preparatory to grace.
437 1, 62 | consists not in habit, but ~in act. Therefore there can never
438 1, 62 | and in like manner the act of nature must be preserved
439 1, 62 | must be preserved in the ~act of beatitude.~Aquin.: SMT
440 1, 62 | angel can neither will nor act, except as aiming towards ~
441 1, 62 | enjoyable. In the same way the act of perfect ~charity has
442 1, 63 | instant of his creation by an act of his own will?~(6) Supposing
443 1, 63 | that rectitude which an act ought to have; whether we
444 1, 63 | nature, art, or morals. That act alone, the rule of which
445 1, 63 | is the sole rule of God's act, because it is not referred
446 1, 63 | created will has rectitude of act so far only as it ~is regulated
447 1, 63 | occurs in two ways in the act of free-will. ~First, when
448 1, 63 | delight of an inordinate act as ~something good to be
449 1, 63 | preceding his first sinful act, nor any passion fettering
450 1, 63 | that the angel's sin was an act subsequent to ~his creation.
451 1, 63 | the term of the creative act is the angel's very being, ~
452 1, 63 | while the term of the sinful act is the being wicked. It
453 1, 63 | instant by an inordinate act of free-will. For ~although
454 1, 63 | although a thing can begin to act in the first instant of
455 1, 63 | held that he elicited an act ~of free-will in the first
456 1, 63 | beatitude by one meritorious act, as was said above (Q[62],
457 1, 63 | that he could not elicit an act of free-will in the first
458 1, 63 | iv, 24). Hence the first act was common ~to them all;
459 1, 63 | lies within its own will to act for its end.~Aquin.: SMT
460 1, 64 | 1~Reply OBJ 5: A demon's act is twofold. One comes of
461 1, 64 | properly called his own act. Such an act on the demon'
462 1, 64 | called his own act. Such an act on the demon's part is ~
463 1, 64 | things. Another kind of act is natural to the demon;
464 1, 64 | sorrow, ~as denoting a simple act of the will, is nothing
465 1, 65 | the sake ~of its proper act, as the eye for the act
466 1, 65 | act, as the eye for the act of seeing; secondly, that
467 1, 65 | exists for ~its own proper act and perfection, and the
468 1, 65 | is produced: for in the act of coming into being the ~
469 1, 65 | brought from potentiality into act by some composite ~agent.
470 1, 65 | transmutation from potentiality to act can have taken place, and ~
471 1, 65 | brought by movement into act.~Aquin.: SMT FP Q[65] A[
472 1, 66 | of creation is being in ~act: and act itself is a form.
473 1, 66 | creation is being in ~act: and act itself is a form. To say,
474 1, 66 | existed actually, yet without act, ~which is a contradiction
475 1, 66 | some ~corporeal thing in act, as fire, air, water, or
476 1, 66 | potentiality is prior to act, and the ~part to the whole.
477 1, 66 | Nature produces effect in act from being in potentiality; ~
478 1, 66 | potentiality must precede ~act in time, and formlessness
479 1, 66 | But God produces being in act ~out of nothing, and can,
480 1, 66 | is a form, is a kind of act; ~whereas matter, as such,
481 1, 66 | that matter should be in act without form, than for ~
482 1, 66 | potentialities, and the ~same act befits the same potentiality.
483 1, 66 | and earthly bodies do not act upon each other ~mutually.
484 1, 66 | partial, since a being in act would subsist under the
485 1, 66 | receiving any one form it is in ~act only as regards that form.
486 1, 66 | to suppose any being in act, unless in its totality
487 1, 66 | unless in its totality it be act ~and form, or be something
488 1, 66 | or be something which has act or form. Setting aside,
489 1, 66 | totality it is form and act. But every such thing is
490 1, 66 | potentiality is directed towards act, potential beings ~are differentiated
491 1, 66 | those of lower degree who act as messengers, though they
492 1, 67 | originally applied to the act of the ~sense, and then,
493 1, 67 | to be a luminous body in act - in ~other words, to be
494 1, 67 | substantial form, so does light act ~instrumentally, by virtue
495 1, 69 | plants were produced in act in their various species
496 1, 69 | they were not produced in act on the third day, but in
497 1, 70 | for the sake of its proper act, or for ~other creatures,
498 1, 70 | intellect, which does not act through the body, do not
499 1, 70 | are united to them, and act as their moving power. A ~
500 1, 71 | material elements, either in act, as some holy writers say,
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