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Part, Question
1 1, 1 | considers absolutely the highest cause of the whole universe, namely
2 1, 1 | God viewed as the highest cause - not only so far ~as He
3 1, 1 | demonstrate something about a cause from its effect, by ~taking
4 1, 1 | place of a definition of the cause.~Aquin.: SMT FP Q[1] A[7]
5 1, 1 | called etiology ~when its cause is assigned, as when Our
6 1, 2 | proportion. Therefore, since a cause cannot be ~demonstrated
7 1, 2 | ways: One is through the ~cause, and is called "a priori,"
8 1, 2 | better known to us than its ~cause, from the effect we proceed
9 1, 2 | to the knowledge of the cause. And from ~every effect
10 1, 2 | existence of its proper cause can be demonstrated, so ~
11 1, 2 | effect ~depends upon its cause, if the effect exists, the
12 1, 2 | if the effect exists, the cause must pre-exist. ~Hence the
13 1, 2 | When the existence of a cause is demonstrated from an ~
14 1, 2 | of the definition of the cause in ~proof of the cause's
15 1, 2 | the cause in ~proof of the cause's existence. This is especially
16 1, 2 | not proportionate to the cause no perfect knowledge of
17 1, 2 | perfect knowledge of that cause can be obtained. Yet from
18 1, 2 | effect the ~existence of the cause can be clearly demonstrated,
19 1, 2 | nature of the efficient cause. In the world ~of sense
20 1, 2 | found to be ~the efficient cause of itself; for so it would
21 1, 2 | order, the first ~is the cause of the intermediate cause,
22 1, 2 | cause of the intermediate cause, and the intermediate is
23 1, 2 | the intermediate is the cause ~of the ultimate cause,
24 1, 2 | the cause ~of the ultimate cause, whether the intermediate
25 1, 2 | whether the intermediate cause be several, or only ~one.
26 1, 2 | one. Now to take away the cause is to take away the effect.
27 1, 2 | Therefore, if ~there be no first cause among efficient causes,
28 1, 2 | ultimate, nor any intermediate cause. But if in efficient causes
29 1, 2 | will be no first efficient cause, ~neither will there be
30 1, 2 | admit ~a first efficient cause, to which everyone gives
31 1, 2 | maximum in any genus is the cause ~of all in that genus; as
32 1, 2 | the maximum heat, is the cause of ~all hot things. Therefore
33 1, 2 | which is to all ~beings the cause of their being, goodness,
34 1, 2 | to God, as to its first cause. So also whatever is done ~
35 1, 2 | traced back to some higher cause other than ~human reason
36 1, 3 | is ~the first efficient cause. He is therefore of His
37 1, 3 | effect is assimilated to its cause; for every agent ~produces
38 1, 3 | nothing can be the ~sufficient cause of its own existence, if
39 1, 3 | God the first efficient cause. Therefore it is impossible
40 1, 3 | since ~He is the first cause. Hence it follows that there
41 1, 3 | because every composite has a cause, for ~things in themselves
42 1, 3 | is ~the first efficient cause. Fourthly, because in every
43 1, 3 | things imitate ~the first cause. But it is of the essence
44 1, 3 | 2/2~Further, the first cause rules all things without
45 1, 3 | God is the first efficient cause. Now the efficient cause ~
46 1, 3 | cause. Now the efficient cause ~is not identical numerically
47 1, 3 | identical with an efficient cause; for the ~former is merely
48 1, 3 | God is the first efficient cause, to act belongs to Him ~
49 1, 3 | efficient and exemplar cause, but not as being their
50 1, 4 | the order of efficient cause, which must be most perfect.
51 1, 4 | be found in the effective cause: either in the same ~formality,
52 1, 4 | virtually in the efficient cause: and although ~to pre-exist
53 1, 4 | potentiality of a material cause is to pre-exist in a ~more
54 1, 4 | virtually in the efficient cause is ~to pre-exist not in
55 1, 4 | God is the first effective cause of things, the perfections
56 1, 4 | but that He is all, as the cause of all." ~Secondly, from
57 1, 4 | unity ~pre-exist in the cause of all things; and thus
58 1, 4 | they fall short of their cause," not merely ~in intensity
59 1, 4 | order, but not between a cause and that which is ~caused."
60 1, 5 | being is good?~(4) To what cause should goodness be reduced?~(
61 1, 5 | says, from ~creatures, as a cause from its effects. But goodness,
62 1, 5 | implies the idea of a final cause, the causality of ~which
63 1, 5 | Hence the end is called ~the cause of causes. Thus goodness,
64 1, 5 | causes. Thus goodness, as a cause, is prior to being, as is ~
65 1, 5 | them, but so far as it can cause ~them - if, indeed, by non-existence
66 1, 5 | the habitude of a ~formal cause only, either inherent or
67 1, 5 | has the aspect of a final cause?~Aquin.: SMT FP Q[5] A[4]
68 1, 5 | not the aspect of a final cause, but ~rather of the other
69 1, 5 | the aspect of a formal ~cause. Therefore goodness has
70 1, 5 | has the aspect of a formal cause.~Aquin.: SMT FP Q[5] A[4]
71 1, 5 | the aspect of an efficient cause. Therefore ~goodness has
72 1, 5 | the aspect of an efficient cause.~Aquin.: SMT FP Q[5] A[4]
73 1, 5 | to God as the efficient cause. Therefore goodness implies
74 1, 5 | the aspect of an efficient cause.~Aquin.: SMT FP Q[5] A[4]
75 1, 5 | has the aspect of a final cause.~Aquin.: SMT FP Q[5] A[4]
76 1, 5 | the idea ~of an efficient cause, and also of a formal cause.
77 1, 5 | cause, and also of a formal cause. For we see that what ~is
78 1, 5 | to the nature of a formal cause.~Aquin.: SMT FP Q[5] A[4]
79 1, 5 | reference to ~the final cause.~Aquin.: SMT FP Q[5] A[5]
80 1, 6 | God is the first effective cause of all things, it is manifest
81 1, 6 | to the first efficient ~cause, saying that, God is called
82 1, 6 | good is in God as in its cause, and hence it belongs to ~
83 1, 6 | things are in God as in their cause.~Aquin.: SMT FP Q[6] A[1]
84 1, 6 | from Him as from the first cause. They do not, however, flow
85 1, 6 | an effect in the univocal cause is found uniformly; but
86 1, 6 | uniformly; but in ~the equivocal cause it is found more excellently,
87 1, 6 | first, but not the univocal, cause of all things, it must be
88 1, 8 | is in all things as the cause of the being of all ~things;
89 1, 8 | the manner of an efficient cause; and thus He is in all things ~
90 1, 8 | is present to all as the cause of their being.~Aquin.:
91 1, 8 | present to all things as the ~cause of their being.~Aquin.:
92 1, 10 | not future; but He cannot cause him not to be while he is,
93 1, 10 | time, is in some ~way the cause of all movement. But aeviternal
94 1, 10 | for one angel is not the cause of another angel. Therefore ~
95 1, 10 | may be considered from the cause why time is one; for ~we
96 1, 10 | principle of all duration is the cause of the unity of time. Thus
97 1, 10 | assign primary ~matter as the cause why time is one; as it is
98 1, 10 | that ~the one should be the cause of all, but that it be more
99 1, 11 | idea or in principle or cause, it will be "many" absolutely
100 1, 11 | because one is the "per se" cause of one, and many ~are only
101 1, 11 | are only the accidental cause of one, inasmuch as they
102 1, 11 | substance is not equally the cause of unity; for the substance
103 1, 12 | natural desire ~to know the cause of any effect which he sees;
104 1, 12 | so ~far as to the first cause of things, the natural desire
105 1, 12 | Him as ~the effect of its cause, and as potentiality to
106 1, 12 | are in the power of their cause. Therefore all things are
107 1, 12 | an effect is seen in its cause. Now it is clear that the
108 1, 12 | that the more ~perfectly a cause is seen, the more of its
109 1, 12 | know all the effects of a ~cause and the reasons for those
110 1, 12 | for those effects in the cause itself, if it ~comprehends
111 1, 12 | if it ~comprehends the cause wholly. Now no created intellect
112 1, 12 | the power of God as ~their cause. Hence from the knowledge
113 1, 12 | effects and depend on their cause, we can be led ~from them
114 1, 12 | belong to Him, as the first cause of all ~things, exceeding
115 1, 12 | creatures so far as to be the ~cause of them all; also that creatures
116 1, 13 | good," we mean, God is the cause of goodness in things; ~
117 1, 13 | For He is assuredly the cause of ~bodies in the same way
118 1, 13 | the same way as He is the cause of good things; therefore
119 1, 13 | no more than, "God is the cause of ~good things," it might
120 1, 13 | inasmuch as He is the cause of bodies. So also to say
121 1, 13 | as it signifies only the cause of ~the health in the animal
122 1, 13 | than to say the He is the ~cause of our life, or that He
123 1, 13 | meaning is not, "God ~is the cause of goodness," or "God is
124 1, 13 | express the relation of cause to creatures; for thus it
125 1, 13 | the power of the efficient cause, receives the ~similitude
126 1, 13 | sign and the latter the cause: or according as one thing
127 1, 13 | since medicine is the cause of health in the animal
128 1, 13 | God as its principle and ~cause, wherein all perfections
129 1, 13 | to medicine signifies the cause of the same ~health.~Aquin.:
130 1, 13 | non-univocal agent is the universal cause of the ~whole species, as
131 1, 13 | instance the sun is the cause of the generation of ~all
132 1, 13 | the universal efficient cause ~of the whole species (otherwise
133 1, 13 | otherwise it would be the cause of itself, since it ~is
134 1, 13 | species), but is a particular cause of this ~individual which
135 1, 13 | Therefore the universal cause of the whole species is
136 1, 13 | agent; and the universal cause comes before the particular
137 1, 13 | comes before the particular cause. But ~this universal agent,
138 1, 13 | are ~applied to God as the cause of all creatures, as Dionysius
139 1, 13 | to anything through its cause, is ~applied to it secondarily,
140 1, 13 | of medicine, which is the cause of health. Therefore ~these
141 1, 13 | called healthy as being the cause ~of health in the animal;
142 1, 13 | were spoken of God ~as the cause only, as some have supposed.
143 1, 13 | then only mean "God is the cause of the creature's ~goodness";
144 1, 13 | applied to God not as the cause only, but also essentially.
145 1, 13 | not only that He is the cause of ~wisdom or goodness,
146 1, 13 | applied ~to God only as cause, and not also essentially,
147 1, 13 | animal, and medicine is the cause of health.~Aquin.: SMT FP
148 1, 13 | God in so far as ~He is a cause, but not absolutely; for
149 1, 13 | comes before the idea of cause. ~Aquin.: SMT FP Q[13] A[
150 1, 14 | knowledge of God is the cause of things?~(9) Whether God
151 1, 14 | as he ~knows the highest cause; he has "counsel" or "prudence,"
152 1, 14 | it is the first effective cause of all things, as is clear
153 1, 14 | existence of the first effective cause - viz. God - is His own
154 1, 14 | in God, as in the first ~cause, must be in His act of understanding,
155 1, 14 | their common and universal cause, and are known by God as
156 1, 14 | their ~first and universal cause. This is to know them by
157 1, 14 | the effect through its ~cause. But God knows things through
158 1, 14 | is known) ~through its cause. Therefore His knowledge
159 1, 14 | effects in Himself as their cause, His knowledge is not ~discursive. ~
160 1, 14 | God does not know by their cause, known, as it were ~previously,
161 1, 14 | knows the effects in the cause; and ~hence His knowledge
162 1, 14 | knowledge of God is the cause of things?~Aquin.: SMT FP
163 1, 14 | knowledge of God is not the cause of things. ~For Origen says,
164 1, 14 | OBJ 2: Further, given the cause, the effect follows. But
165 1, 14 | knowledge of God is the cause of ~things created, it seems
166 1, 14 | and ~measured cannot be a cause. Therefore the knowledge
167 1, 14 | knowledge of God is not the ~cause of things.~Aquin.: SMT FP
168 1, 14 | knowledge of God is the cause of things. For the ~knowledge
169 1, 14 | of the artificer is the ~cause of the things made by his
170 1, 14 | His knowledge must ~be the cause of things, in so far as
171 1, 14 | knowledge of God as the cause of things is usually called
172 1, 14 | understood according to the cause of ~consequence, and not
173 1, 14 | and not according to the cause of essence. For if things
174 1, 14 | futurity ~of things is the cause why God knows them.~Aquin.:
175 1, 14 | knowledge of God is the cause of things according as ~
176 1, 14 | things, of which God ~is the cause by His knowledge. Hence,
177 1, 14 | knowledge of God is the cause of what is known by ~Him.
178 1, 14 | Him. But it is not the cause of things that are not,
179 1, 14 | thing that ~is not, has no cause. Therefore God has no knowledge
180 1, 14 | joined to His will is the cause of ~things. Hence it is
181 1, 14 | knowledge is either the cause of the thing known, or is
182 1, 14 | knowledge of God is not the cause of evil, ~nor is it caused
183 1, 14 | knowledge of God is not the cause of evil; but is the ~cause
184 1, 14 | cause of evil; but is the ~cause of the good whereby evil
185 1, 14 | arise from some universal cause. They give the example of ~
186 1, 14 | that, since God is the cause of ~things by His knowledge,
187 1, 14 | things. For from a necessary cause proceeds a necessary effect.
188 1, 14 | knowledge of God is the cause of things known, as said
189 1, 14 | considered as it is in its cause; and in this way it is considered ~
190 1, 14 | forasmuch ~as a contingent cause has relation to opposite
191 1, 14 | contingent effect in its cause only, has merely a ~conjectural
192 1, 14 | 1: Although the supreme cause is necessary, the effect
193 1, 14 | the proximate contingent cause; just as the ~germination
194 1, 14 | the proximate ~contingent cause, although the movement of
195 1, 14 | sun which is the first ~cause, is necessary. So likewise
196 1, 14 | God, which is ~the first cause, is necessary.~Aquin.: SMT
197 1, 14 | antecedent is the remote cause of the ~consequent, which
198 1, 14 | reason of the proximate cause. But ~this is to no purpose.
199 1, 14 | antecedent the remote necessary cause, and the consequent a contingent ~
200 1, 14 | knowledge of God is the cause of things, as shown above (
201 1, 14 | speculative knowledge is not the cause of the things known. Therefore ~
202 1, 14 | knowledge of God is the cause, not indeed of Himself, ~
203 1, 14 | things. He is actually the cause of some, that is, of things ~
204 1, 14 | and He is virtually the cause of ~others, that is, of
205 1, 15 | the temporal must be the cause of the eternal.~Aquin.:
206 1, 16 | and not its health, is the cause of ~health, for here the
207 1, 16 | thing, not its truth, is the cause of truth in the intellect.
208 1, 16 | of Him as of the first ~cause of all things; thus the
209 1, 16 | the being of God is the cause of all being; and ~His goodness
210 1, 16 | being; and ~His goodness the cause of all good. If therefore
211 1, 16 | understanding is the measure and cause of every other being and
212 1, 16 | in so far as it is the cause of health, and urine is
213 1, 16 | because it was in its cause that it would be. Hence,
214 1, 16 | would be. Hence, if the cause were ~removed, that thing'
215 1, 16 | not future. But the first cause is alone eternal. Hence
216 1, 16 | was in the ~sempiternal cause; and God alone is such a
217 1, 16 | and God alone is such a cause.~Aquin.: SMT FP Q[16] A[
218 1, 16 | where there is the same cause, there is the same effect. ~
219 1, 16 | But the same thing is the cause of the truth of the three
220 1, 16 | of Socrates, which is the cause of the truth of ~the proposition, "
221 1, 17 | called false, by way of cause - and thus a thing is said
222 1, 18 | themselves but from the ~cause that generates them. The
223 1, 18 | that "the soul is the cause and principle of the living
224 1, 19 | Whether the will of God is the cause of things?~(5) Whether any
225 1, 19 | things?~(5) Whether any cause can be assigned to the divine
226 1, 19 | moved. But God is the first cause of movement, and ~Himself
227 1, 19 | another; ~and thus He has some cause prior to Himself.~Aquin.:
228 1, 19 | 4: Sometimes a necessary cause has a non-necessary relation
229 1, 19 | the effect, and not in the cause. ~Even so, the sun's power
230 1, 19 | not necessarily from the cause. In the same way, ~that
231 1, 19 | A naturally contingent cause must be determined to act
232 1, 19 | Whether the will of God is the cause of things?~Aquin.: SMT FP
233 1, 19 | the will of God is not the cause of things. For ~Dionysius
234 1, 19 | and so His will is not the cause of things.~Aquin.: SMT FP
235 1, 19 | the divine will is not the cause of things.~Aquin.: SMT FP
236 1, 19 | Further, Whatever is the cause of anything, through being "
237 1, 19 | such" ~a thing, is the cause by nature, and not by will.
238 1, 19 | by will. For fire is the cause ~of heat, as being itself
239 1, 19 | whereas an architect is the cause of a ~house, because he
240 1, 19 | Therefore God is the ~cause of things by His nature,
241 1, 19 | Of one thing there is one cause. But the created things ~
242 1, 19 | cannot be considered the cause of things.~Aquin.: SMT FP
243 1, 19 | that the will of God is the cause of things; ~and that He
244 1, 19 | nature, unless ~He were to cause something undetermined and
245 1, 19 | relation of effects to their cause. For ~effects proceed from
246 1, 19 | effects ~pre-exist in their cause after the mode of the cause.
247 1, 19 | cause after the mode of the cause. Wherefore since the ~Divine
248 1, 19 | Therefore the will of God is the cause of things.~Aquin.: SMT FP
249 1, 19 | Reply OBJ 4: Even in us the cause of one and the same effect
250 1, 19 | operation. ~But the power is cause, as executing the effect,
251 1, 19 | Thes. Para. 1/1~Whether any cause can be assigned to the divine
252 1, 19 | OBJ 1: It seems that some cause can be assigned to the divine
253 1, 19 | reason of ~operating, is the cause of willing. Therefore the
254 1, 19 | the will of God has some ~cause.~Aquin.: SMT FP Q[19] A[
255 1, 19 | will is influenced by no cause, there can be no cause assigned
256 1, 19 | no cause, there can be no cause assigned except by ~the
257 1, 19 | But the will of God is the cause of all ~things, as has been
258 1, 19 | If, then, there is no cause of ~His will, we cannot
259 1, 19 | in any natural things any cause, except the ~divine will
260 1, 19 | therefore we ~must assign some cause to the divine will.~Aquin.:
261 1, 19 | willer, on account of no cause, ~depends simply on his
262 1, 19 | the will of God has no cause, ~it follows that all things
263 1, 19 | will, and have no ~other cause. But this also is not admissible.~
264 1, 19 | 28): "Every efficient ~cause is greater than the thing
265 1, 19 | must not then seek for a cause of it.~Aquin.: SMT FP Q[
266 1, 19 | wise has the will of God a cause. In proof of which ~we must
267 1, 19 | the intellect, there ~is cause of the will in the person
268 1, 19 | same way as there is ~a cause of the understanding, in
269 1, 19 | understanding the premiss ~is the cause that the conclusion is known.
270 1, 19 | thing cannot ~be its own cause; and yet, it would be true
271 1, 19 | the premisses to be the cause of the conclusion. It is
272 1, 19 | willing the end will be the cause of his willing the ~means.
273 1, 19 | thing cannot be its own cause. Yet it will be true to
274 1, 19 | in God to understand the cause is not ~the cause of His
275 1, 19 | understand the cause is not ~the cause of His understanding the
276 1, 19 | understands the effect ~in the cause, so, in Him, to will an
277 1, 19 | to will an end is not the cause of His willing ~the means,
278 1, 19 | because anything is to ~God a cause of willing, but in so far
279 1, 19 | unable to perceive the ~cause that is shown above all
280 1, 19 | will of God is the first cause, it does not ~exclude intermediate
281 1, 19 | But the effect of a first cause may be ~hindered by a defect
282 1, 19 | a defect of a secondary cause; as the effect of the motive ~
283 1, 19 | of any particular active ~cause, but not outside the order
284 1, 19 | the order of the universal cause; under which all ~particular
285 1, 19 | included: and if any particular cause fails of its ~effect, this
286 1, 19 | of some other particular cause, ~which is included in the
287 1, 19 | the order of the universal cause. Therefore an ~effect cannot
288 1, 19 | the order of the universal cause. Even in ~corporeal things
289 1, 19 | hindrance of a corporeal cause, must be ~referred through
290 1, 19 | of God is the universal cause of all ~things, it is impossible
291 1, 19 | 1/1~Reply OBJ 3: A first cause can be hindered in its effect
292 1, 19 | deficiency ~in the secondary cause, when it is not the universal
293 1, 19 | not the universal first cause, ~including within itself
294 1, 19 | the first and universal cause, ~does not exclude intermediate
295 1, 19 | inferior in power to ~the first cause, there are many things in
296 1, 19 | looking at the divine ~first cause might have said: "Lazarus
297 1, 19 | the order of the inferior cause a thing shall ~happen; but
298 1, 19 | the order of the higher cause it shall not happen; or ~
299 1, 19 | of the divine and higher cause. Thus He foretold to ~Ezechias: "
300 1, 19 | 1~OBJ 2: Further, every cause that cannot be hindered,
301 1, 19 | necessary by its antecedent cause is ~necessary absolutely;
302 1, 19 | will as to an antecedent cause, whereby they have necessity. ~
303 1, 19 | because the effect of a first cause is contingent on account
304 1, 19 | account of ~the secondary cause, from the fact that the
305 1, 19 | the effect of the first cause is ~hindered by deficiency
306 1, 19 | deficiency in the second cause, as the sun's power is ~
307 1, 19 | no defect of a secondary cause can ~hinder God's will from
308 1, 19 | divine will. For when ~a cause is efficacious to act, the
309 1, 19 | effect follows upon the cause, not ~only as to the thing
310 1, 19 | 3): "No wise man is the cause of ~another man becoming
311 1, 19 | less therefore is God the cause of man becoming worse; and
312 1, 19 | when He is ~said to be the cause of a thing, He is said to
313 1, 19 | as the will of God is the cause of things, so is His wisdom. ~
314 1, 19 | 1: Knowledge is not the cause of a thing being done, unless ~
315 1, 20 | that God's will is the cause of all ~things. It must
316 1, 20 | since our will ~is not the cause of the goodness of things,
317 1, 20 | to anything, is not the cause of ~its goodness; but conversely
318 1, 20 | this, that He Himself, the cause of all things, by His ~abounding
319 1, 20 | since God's love is the cause of goodness in things, as
320 1, 20 | because God's will is the cause of ~goodness in things;
321 1, 20 | Since God's will is the cause of goodness in things, the ~
322 1, 21 | is free which is its own cause. In ~the word debt, therefore,
323 1, 21 | Now the mind, that is the cause of the thing, is ~related
324 1, 21 | that of the effect with its cause and rule: ~as has been said
325 1, 21 | the influence of the first cause is more intense than that
326 1, 22 | Since, however, God is the cause of things by His ~intellect,
327 1, 22 | the ~effect comes from a cause other than, and outside
328 1, 22 | the order of a particular cause; but not the ~order of a
329 1, 22 | the ~order of a universal cause. For nothing escapes the
330 1, 22 | the order of a particular ~cause, except through the intervention
331 1, 22 | of some other ~particular cause; as, for instance, wood
332 1, 22 | included ~under the universal cause, it could not be that any
333 1, 22 | range of that universal cause. So far then as an effect ~
334 1, 22 | the order of a particular cause, it is said to be casual
335 1, 22 | fortuitous in respect to that cause; but if we regard the universal ~
336 1, 22 | we regard the universal ~cause, outside whose range no
337 1, 22 | is traced to God as to a ~cause, it necessarily follows
338 1, 22 | particular under a ~universal cause. God, however, extends His
339 1, 22 | it ~appertains to every cause to direct its effect to
340 1, 22 | wherefore every ~active cause is a cause of the effect
341 1, 22 | every ~active cause is a cause of the effect of providence.
342 1, 22 | effect that has a "per se" cause, either present or ~past,
343 1, 23 | Whether merits are the cause or reason of predestination,
344 1, 23 | relation to grace, as of cause to effect, and of act to
345 1, 23 | But predestination is the cause of the salvation ~of the
346 1, 23 | reprobation will likewise be the cause of ~the loss of the reprobate.
347 1, 23 | predestination. ~This latter is the cause both of what is expected
348 1, 23 | Reprobation, however, is not the cause of what is ~in the present -
349 1, 23 | namely, sin; but it is the cause of abandonment by God. ~
350 1, 23 | abandonment by God. ~It is the cause, however, of what is assigned
351 1, 23 | will in ~loving does not cause good, but we are incited
352 1, 23 | good to someone, is the cause of that good ~possessed
353 1, 23 | foreknowledge of merits is the cause of predestination?~Aquin.:
354 1, 23 | foreknowledge of merits is the cause of ~predestination. For
355 1, 23 | foreknowledge of merits is the cause of predestination.~Aquin.:
356 1, 23 | Therefore it must be the cause of reason of predestination.~
357 1, 23 | foreknowledge of merits is not the cause or reason of predestination.~
358 1, 23 | that we cannot assign any cause of the divine will on the
359 1, 23 | to say that merit is the cause of ~divine predestination
360 1, 23 | predestination has any ~cause; or what comes to the same
361 1, 23 | life are the reason and ~cause of the effect of predestination.
362 1, 23 | what flows from a secondary cause and ~from a first cause.
363 1, 23 | cause and ~from a first cause. For the providence of God
364 1, 23 | should not be the reason or cause ~of another; a subsequent
365 1, 23 | previous effect, as ~its final cause; and the previous effect
366 1, 23 | subsequent as its meritorious cause, which is reduced to the
367 1, 23 | general should have any cause as coming from us; ~because
368 1, 23 | foreknown by God is not the cause of ~conferring grace, except
369 1, 23 | after the manner of a final cause; as was ~explained above.~
370 1, 23 | they cannot so help as to cause anyone to ~become predestined.
371 1, 23 | of the first ~universal cause, as has been said above (
372 1, 24 | life in ~itself, but in its cause only. Yet though these latter
373 1, 25 | knowledge and will are the cause of things. But the cause
374 1, 25 | cause of things. But the cause and principle ~of a thing
375 1, 25 | consideration of His power, as the cause precedes the ~operation
376 1, 25 | were infinite, it would cause instantaneous ~movement.
377 1, 25 | God, however, does not cause instantaneous movement,
378 1, 25 | infinite power, it would cause a non-temporal movement.
379 1, 25 | reference to ~its proximate cause. Hence those things which
380 1, 25 | in reference to a higher cause. Those ~things, however,
381 1, 25 | condition of the proximate cause that the effect has ~contingency
382 1, 25 | but that His will is the cause of all things; nor ~is that
383 1, 27 | effect, proceeding from its cause; ~so Arius took it, saying
384 1, 27 | this procession to mean the cause ~proceeding to the effect,
385 1, 27 | movement ~or by way of a cause proceeding forth to its
386 1, 32 | as effects do ~to their cause. Accordingly, by natural
387 1, 33 | Ghost. For principle and cause are the same, ~according
388 1, 33 | that the ~Father is the cause of the Son. Therefore we
389 1, 33 | The Greeks use the words "cause" and "principle" ~indifferently,
390 1, 33 | Doctors do not use ~the word "cause," but only "principle."
391 1, 33 | is a wider term than "cause"; as "cause" is more common
392 1, 33 | wider term than "cause"; as "cause" is more common than "element." ~
393 1, 33 | principle, but not the cause. Now the wider a term is,
394 1, 33 | creature. ~Hence this term "cause" seems to mean diversity
395 1, 33 | to be found between the cause and the effect a distance
396 1, 36 | what is covered by it, some cause or ~principle of that act.
397 1, 36 | preposition ~"through" is the cause of the action, as proceeding
398 1, 36 | in that case it is the cause of why the agent acts, whether
399 1, 36 | whether it be a final ~cause or a formal cause, whether
400 1, 36 | final ~cause or a formal cause, whether it be effective
401 1, 36 | or motive. It is a final ~cause when we say, for instance,
402 1, 36 | of ~gain. It is a formal cause when we say that he works
403 1, 36 | his art. It ~is a motive cause when we say that he works
404 1, 36 | preposition ~"through" is the cause of the action regarded as
405 1, 36 | mean that the mallet is the cause why the artisan acts, ~but
406 1, 36 | acts, ~but that it is the cause why the thing made proceeds
407 1, 36 | secondary and instrumental cause; and thus the Holy Ghost
408 1, 36 | as the power of the first cause joins the second cause to
409 1, 36 | first cause joins the second cause to its ~effect. Hence also
410 1, 37 | construed as denoting a cause, it seems to mean ~that
411 1, 37 | the relation of formal ~cause, because the Holy Ghost
412 1, 37 | having relation to the formal cause, although the garment is ~
413 1, 39 | the ~habitude of a formal cause, but rather the habitude
414 1, 39 | an efficient or ~material cause; which causes are in all
415 1, 39 | imply the relation ~of final cause, which is first among the
416 1, 39 | Therefore this relation ~of cause should be appropriated to
417 1, 39 | relation of the material cause; which has no place in God;
418 1, 39 | relation of the efficient cause, which can be ~applied to
419 1, 39 | designates an intermediate cause; thus we may say that a
420 1, 39 | the habitude of the final cause (though the first of causes)
421 1, 41 | of action is of itself to cause passion. But ~we do not
422 1, 41 | evidently arises from some cause. Hence action, in its primary ~
423 1, 41 | action proceeds from some cause ~or principle to what is
424 1, 41 | efficient and compelling cause, and thus necessary means ~
425 1, 41 | secondly, it means a final cause, when a thing is said ~to
426 1, 41 | is not the consubstantial cause. We can say, however, that ~
427 1, 42 | form is principally in the cause, and secondarily ~in the
428 1, 42 | again we have effect ~and cause. The tenth is the taking
429 1, 42 | according to each individual cause - so are there many kinds
430 1, 42 | consider the relations of cause and effect, or ~of the principle
431 1, 43 | denotes the habitude of some cause. But the divine person is
432 1, 43 | the divine person is the cause why the gift of ~sanctifying
433 1, 43 | one common mode, as the cause existing in the effects
434 1, 43 | forasmuch as man cannot cause the effect of grace.~Aquin.:
435 1, 44 | FROM GOD, AND OF THE FIRST CAUSE OF ALL ~THINGS (FOUR ARTICLES)~
436 1, 44 | considered: (1) the first cause ~of beings; (2) the mode
437 1, 44 | creatures from the first cause; ~(3) the principle of the
438 1, 44 | Whether God is the efficient cause of all beings?~(2) Whether
439 1, 44 | Whether God is the exemplar cause of beings or whether there
440 1, 44 | Whether He is the final cause of things?~Aquin.: SMT FP
441 1, 44 | the thing caused to its cause does ~not appear to be essential
442 1, 44 | thing requires an efficient cause in order to exist. ~Therefore
443 1, 44 | not require an efficient cause. ~But no necessary thing
444 1, 44 | whatever things have a cause, can be demonstrated by ~
445 1, 44 | be demonstrated by ~that cause. But in mathematics demonstration
446 1, 44 | not made by the efficient ~cause, as appears from the Philosopher (
447 1, 44 | as from their efficient cause.~Aquin.: SMT FP Q[44] A[
448 1, 44 | greatest in truth, is the cause of every being and of every ~
449 1, 44 | greatest in heat is the cause of all heat.~Aquin.: SMT
450 1, 44 | Though the relation to its cause is not part of the ~definition
451 1, 44 | what is necessary ~has no cause (Phys. viii, text 46). But
452 1, 44 | necessary things which have a cause of their ~necessity. But
453 1, 44 | reason why an efficient cause is required is not ~merely
454 1, 44 | effect might ~not be if the cause were not. For this conditional
455 1, 44 | should have an efficient ~cause in proportion to its being.
456 1, 44 | mathematics has an efficient cause, still, its relation to
457 1, 44 | still, its relation to that cause is ~not the reason why it
458 1, 44 | object from its ~efficient cause.~Aquin.: SMT FP Q[44] A[
459 1, 44 | being, and who assigned a ~cause to things, not as "these,"
460 1, 44 | Therefore whatever is the cause of things considered as
461 1, 44 | as beings, must be ~the cause of things, not only according
462 1, 44 | created by the ~universal cause of things.~Aquin.: SMT FP
463 1, 44 | 1/1~Whether the exemplar cause is anything besides God?~
464 1, 44 | would seem that the exemplar cause is something besides God. ~
465 1, 44 | effect is like its exemplar cause. But creatures are far from ~
466 1, 44 | God is not their exemplar cause.~Aquin.: SMT FP Q[44] A[
467 1, 44 | God is the first exemplar cause of all things. In proof ~
468 1, 44 | Whether God is the final cause of all things?~Aquin.: SMT
469 1, 44 | that God is not the final cause of all things. For ~to act
470 1, 44 | Therefore He is not the final cause of ~all things.~Aquin.:
471 1, 44 | OBJ 4: Further, the final cause is the first of causes.
472 1, 44 | therefore, ~God is the efficient cause and the final cause, it
473 1, 44 | efficient cause and the final cause, it follows that before ~
474 1, 44 | exemplar and the final ~cause of all things, and since
475 1, 45 | imports relation of some ~cause, and especially of the material
476 1, 45 | especially of the material cause; as when we say that a statue ~
477 1, 45 | being, nor in ~any way its cause. Therefore to create is
478 1, 45 | being from the universal cause, which is God; and this ~
479 1, 45 | not signify the material cause, but only ~order; as when
480 1, 45 | it imports the material cause, which is denied.~Aquin.:
481 1, 45 | God, Who is the universal cause of all being. Hence it is ~
482 1, 45 | made" import a relation of cause to the effect, and ~of effect
483 1, 45 | effect, and ~of effect to the cause, and imply change only as
484 1, 45 | being by the ~universal cause of all beings, which is
485 1, 45 | first and most universal ~cause, and that is God. Hence
486 1, 45 | proper act of the ~universal cause, still some inferior cause
487 1, 45 | cause, still some inferior cause acting by the power of the ~
488 1, 45 | the power of the ~first cause, can create. And thus Avicenna
489 1, 45 | the secondary instrumental cause ~does not participate the
490 1, 45 | the action of the superior cause, except inasmuch as ~by
491 1, 45 | individual man cannot be the cause of human nature ~absolutely,
492 1, 45 | because he would then be the cause of himself; but he is the ~
493 1, 45 | himself; but he is the ~cause of human nature being in
494 1, 45 | that no created being can cause ~anything, unless something
495 1, 45 | what ~comes first is the cause of what is after; and what
496 1, 45 | what is perfect is the ~cause of what is imperfect. But
497 1, 45 | the divine Persons are the cause of the processions of things,
498 1, 45 | is, properly speaking, to cause or produce the ~being of
499 1, 45 | will of God, God is the cause of things by His intellect
500 1, 45 | just as the craftsman is cause of the things made by his
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