1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-3622
Part, Question
1 1, 1 | no need of ~any further knowledge. For man should not seek
2 1, 1 | science. Therefore any other knowledge besides philosophical science
3 1, 1 | Para. 1/1~OBJ 2: Further, knowledge can be concerned only with
4 1, 1 | is no need of any further knowledge.~Aquin.: SMT FP Q[1] A[1]
5 1, 1 | science, there should be other knowledge, i.e. ~inspired of God.~
6 1, 1 | that there should be ~a knowledge revealed by God besides
7 1, 1 | in God, depends upon the knowledge of this ~truth. Therefore,
8 1, 1 | things which are beyond man's knowledge may ~not be sought for by
9 1, 1 | various means ~through which knowledge is obtained. For the astronomer
10 1, 1 | science: "Wisdom ~gave him the knowledge [scientiam] of holy things" (
11 1, 1 | by them to the ~perfect knowledge of God in which consists
12 1, 1 | from the light of ~divine knowledge, which cannot be misled:
13 1, 1 | intelligence; yet the slenderest knowledge that may be obtained of
14 1, 1 | desirable than the most certain knowledge obtained ~of lesser things,
15 1, 1 | wisdom is said to be the knowledge of ~divine things, as Augustine
16 1, 1 | principles not from any human ~knowledge, but from the divine knowledge,
17 1, 1 | knowledge, but from the divine knowledge, through which, as through
18 1, 1 | highest wisdom, all our knowledge is set in order.~Aquin.:
19 1, 1 | other ~science. But the knowledge proper to this science comes
20 1, 1 | exalteth itself against the knowledge of God" (2 Cor. 10:4,5).~
21 1, 1 | acts. In ~another way, by knowledge, just as a man learned in
22 1, 1 | objects, because all our knowledge originates from sense. Hence
23 1, 1 | but ~raises them to the knowledge of truths; and through those
24 1, 1 | this is more befitting the knowledge of ~God that we have in
25 1, 2 | doctrine is to teach the knowledge of ~God, not only as He
26 1, 2 | operations - namely, His ~knowledge, will, power.~Aquin.: SMT
27 1, 2 | be self-evident to us the knowledge of which is ~naturally implanted
28 1, 2 | Fide Orth. i, 1,3), "the knowledge of God is ~naturally implanted
29 1, 2 | demonstration produces scientific knowledge; ~whereas faith is of the
30 1, 2 | effect we proceed to the knowledge of the cause. And from ~
31 1, 2 | faith presupposes natural knowledge, even ~as grace presupposes
32 1, 2 | to the cause no perfect knowledge of that cause can be obtained.
33 1, 2 | some being endowed with knowledge and intelligence; as the
34 1, 3 | from which we derive our knowledge. Therefore in ~speaking
35 1, 4 | perfect than existence; and knowledge than life. But the essence
36 1, 4 | perfections of life, and ~knowledge, and other similar perfections.~
37 1, 5 | actuality, for example, as to knowledge or virtue.~Aquin.: SMT FP
38 1, 5 | existence desirable, but life, knowledge, ~and many other things
39 1, 5 | cognitive ~faculty. Now since knowledge is by assimilation, and
40 1, 6 | belongs also to sensible ~knowledge; others have a natural desire
41 1, 6 | a natural desire without knowledge, as being ~directed to their
42 1, 6 | called with relation to knowledge, not that it depends ~on
43 1, 6 | not that it depends ~on knowledge, but because knowledge depends
44 1, 6 | on knowledge, but because knowledge depends on it. Thus it is
45 1, 8 | the same likewise by His knowledge and will. But it is not
46 1, 8 | that He is in things by knowledge and will. Therefore neither
47 1, 8 | 3 Para. 1/1~Reply OBJ 3: Knowledge and will require that the
48 1, 8 | one who wills. Hence by ~knowledge and will things are more
49 1, 10 | that, As we attain to the knowledge of simple things by way
50 1, 10 | so must we reach to the knowledge of eternity by means ~of
51 1, 10 | things, cannot attain to the knowledge of simple ~things except
52 1, 10 | corporeal things to the knowledge of spiritual things.~Aquin.:
53 1, 12 | what manner He is in the knowledge of creatures; concerning ~
54 1, 12 | there is in this life any knowledge of God through grace ~above
55 1, 12 | through grace ~above the knowledge of natural reason? ~(tm)
56 1, 12 | opinion, nor reason, nor ~knowledge of Him."~Aquin.: SMT FP
57 1, 12 | in itself, because all knowledge comes by the form; whereas
58 1, 12 | He exceeds every kind of knowledge; which means that He is ~
59 1, 12 | Augustine speaks of the knowledge of God here on earth.~Aquin.:
60 1, 12 | of wisdom . . . in ~the knowledge of Him, that the eyes of
61 1, 12 | its own natural power. For knowledge is regulated ~according
62 1, 12 | of the knower. Hence the knowledge of ~every knower is ruled
63 1, 12 | it must result that ~the knowledge of the object is above the
64 1, 12 | to that perfect ~mode of knowledge of which it is intrinsically
65 1, 12 | that perfect mode of the knowledge of the Divine ~intellect
66 1, 12 | surveyed when the end of the knowledge ~of it is attained.~Aquin.:
67 1, 12 | object does not come under knowledge, but that the mode of the ~
68 1, 12 | secret thoughts; for this ~knowledge belongs to God alone. Therefore
69 1, 12 | before him can gather the knowledge of many conclusions; but
70 1, 12 | fill the ~natural desire of knowledge that nothing else would
71 1, 12 | similitude. For every kind of knowledge ~comes about by the knower
72 1, 12 | object; and in this way, the ~knowledge is not of the thing in itself,
73 1, 12 | in its ~likeness. For the knowledge of a man in himself differs
74 1, 12 | himself differs from the ~knowledge of him in his image. Hence
75 1, 12 | between these two ~kinds of knowledge. Hence, according to the
76 1, 12 | Hence, according to the knowledge whereby things are ~known
77 1, 12 | As regards their natural knowledge, whereby they know ~things
78 1, 12 | above (A[4]), the mode of knowledge follows the mode of the ~
79 1, 12 | above (AA[2],9) that the knowledge of God by ~means of any
80 1, 12 | cannot know God by natural knowledge.~Aquin.: SMT FP Q[12] A[
81 1, 12 | 1/1~OBJ 3: Further, the knowledge of natural reason belongs
82 1, 12 | a common nature. But the knowledge of God ~belongs only to
83 1, 12 | answer that, Our natural knowledge begins from sense. Hence
84 1, 12 | sense. Hence our ~natural knowledge can go as far as it can
85 1, 12 | their cause. Hence from the knowledge of sensible things the whole
86 1, 12 | God is known by natural knowledge through the images of His ~
87 1, 12 | 1/1~Reply OBJ 3: As the knowledge of God's essence is by grace,
88 1, 12 | only to the good; but the knowledge of Him by natural reason
89 1, 12 | Whether by grace a higher knowledge of God can be obtained than
90 1, 12 | seems that by grace a higher knowledge of God is not obtained ~
91 1, 12 | certain excellence by the knowledge conferred by grace. But ~
92 1, 12 | Further, we can acquire the knowledge of divine things by natural ~
93 1, 12 | the same applies to the ~knowledge given by grace. For Dionysius
94 1, 12 | faith does not seem to be knowledge; for Gregory says (Hom.
95 1, 12 | objects of faith, and not of knowledge." ~Therefore there is not
96 1, 12 | given to us a more excellent knowledge of God by ~grace.~Aquin.:
97 1, 12 | We have a more perfect knowledge of God by grace than by ~
98 1, 12 | Which is proved thus. The knowledge which we have by ~natural
99 1, 12 | in both of these, human knowledge is assisted by the revelation
100 1, 12 | excellent intellectual knowledge, the stronger the intelligible
101 1, 12 | by the images a fuller ~knowledge is received by the infusion
102 1, 12 | OBJ 3: Faith is a kind of knowledge, inasmuch as the intellect
103 1, 12 | vision, it falls short of the knowledge which belongs to science,
104 1, 13 | which belong to the divine ~knowledge, we now proceed to the consideration
105 1, 13 | named by us according to our knowledge of it.~Aquin.: SMT FP Q[
106 1, 13 | creatures, of which the ~knowledge is natural to us. And because
107 1, 13 | the preceding article, our knowledge of God ~is derived from
108 1, 13 | knowable can exist without ~the knowledge of it, as the Philosopher
109 1, 13 | are ordered either to the knowledge or to the ~sensible perception
110 1, 13 | knowable relatively because knowledge relates to ~it.~Aquin.:
111 1, 13 | a thing according to the knowledge we have of ~its nature from
112 1, 14 | Out. Para. 1/2 - OF GOD'S KNOWLEDGE (SIXTEEN ARTICLES)~Having
113 1, 14 | effect, we treat ~first of knowledge and of will (for understanding
114 1, 14 | treating of the divine knowledge, we consider truth and falsehood. ~
115 1, 14 | things as ~existing in the knowledge of God are called ideas,
116 1, 14 | to the consideration ~of knowledge will be added the treatment
117 1, 14 | Out. Para. 2/2~Concerning knowledge, there are sixteen points
118 1, 14 | inquiry:~(1) Whether there is knowledge in God?~(2) Whether God
119 1, 14 | Whether He has a proper knowledge of them?~(7) Whether the
120 1, 14 | of them?~(7) Whether the knowledge of God is discursive?~(8)
121 1, 14 | discursive?~(8) Whether the knowledge of God is the cause of things?~(
122 1, 14 | things?~(9) Whether God has knowledge of non-existing things?~(
123 1, 14 | things?~(10) Whether He has knowledge of evil?~(11) Whether He
124 1, 14 | evil?~(11) Whether He has knowledge of individual things?~(12)
125 1, 14 | things?~(15) Whether the knowledge of God is variable?~(16)
126 1, 14 | speculative or practical knowledge of things?~Aquin.: SMT FP
127 1, 14 | Para. 1/1~Whether there is knowledge [*Scientia]?~Aquin.: SMT
128 1, 14 | that in God there is not knowledge. For knowledge is a ~habit;
129 1, 14 | there is not knowledge. For knowledge is a ~habit; and habit does
130 1, 14 | potentiality and act. Therefore knowledge is not in God.~Aquin.: SMT
131 1, 14 | conclusions, it is a kind of ~knowledge caused by something else
132 1, 14 | something else which is the knowledge of principles. ~But nothing
133 1, 14 | 1/1~OBJ 3: Further, all knowledge is universal, or particular.
134 1, 14 | Therefore in God there ~is not knowledge.~Aquin.: SMT FP Q[14] A[
135 1, 14 | of the ~wisdom and of the knowledge of God" (Rm. 11:33). ~Aquin.:
136 1, 14 | exists the most perfect knowledge. To prove ~this, we must
137 1, 14 | immateriality is the mode of knowledge. Hence it is said in De
138 1, 14 | occupies the highest place in knowledge.~Aquin.: SMT FP Q[14] A[
139 1, 14 | proper to ~creatures. Hence knowledge is not a quality of God,
140 1, 14 | has different kinds of ~knowledge, according to the different
141 1, 14 | different objects of His knowledge. He has ~"intelligence"
142 1, 14 | intelligence" as regards the knowledge of principles; he has "science" ~
143 1, 14 | has "science" ~as regards knowledge of conclusions; he has "
144 1, 14 | these by one simple act of ~knowledge, as will be shown (A[7]).
145 1, 14 | A[7]). Hence the simple knowledge of God can ~be named by
146 1, 14 | 3 Para. 1/1~Reply OBJ 3: Knowledge is according to the mode
147 1, 14 | that of ~creatures, divine knowledge does not exist in God after
148 1, 14 | after the mode of ~created knowledge, so as to be universal or
149 1, 14 | says (De Anima iii); and knowledge also is a kind of ~assimilation
150 1, 14 | comprehended when the end of the knowledge of it ~is attained, and
151 1, 14 | other than Himself by proper knowledge?~Aquin.: SMT FP Q[14] A[
152 1, 14 | than Himself by ~proper knowledge. For, as was shown (A[5]),
153 1, 14 | general, and not by ~proper knowledge. Therefore God knows things
154 1, 14 | general, ~and not by proper knowledge.~Aquin.: SMT FP Q[14] A[
155 1, 14 | which is to have proper knowledge of it.~Aquin.: SMT FP Q[
156 1, 14 | 1~OBJ 3: Further, proper knowledge of a thing can come only
157 1, 14 | Therefore God has not a ~proper knowledge of things, but a general
158 1, 14 | of things, but a general knowledge; for to know things ~otherwise
159 1, 14 | only a common and general ~knowledge of them.~Aquin.: SMT FP
160 1, 14 | contrary, To have a proper knowledge of things is to know them ~
161 1, 14 | is to have an imperfect knowledge. Hence our intellect, when ~
162 1, 14 | universal and ~confused knowledge of things, before it knows
163 1, 14 | Phys. i. ~If therefore the knowledge of God regarding things
164 1, 14 | than Himself with a proper ~knowledge; not only in so far as being
165 1, 14 | its principle by proper ~knowledge, but only in a general way.
166 1, 14 | general, but also by proper knowledge; thus, for example, whoever
167 1, 14 | knows an animal by proper knowledge; and whoever knows the number ~
168 1, 14 | number three also by proper knowledge.~Aquin.: SMT FP Q[14] A[
169 1, 14 | all of them with proper knowledge. For the nature proper to ~
170 1, 14 | all things with ~proper knowledge, in their distinction from
171 1, 14 | so" imports the mode of ~knowledge on the part of the thing
172 1, 14 | And if any knower has a knowledge of the ~object known according
173 1, 14 | to import the mode (of ~knowledge) on the part of the knower,
174 1, 14 | that only ~the knower has knowledge of the object known as it
175 1, 14 | perfect is ~the mode of knowledge.~Aquin.: SMT FP Q[14] A[
176 1, 14 | sufficiently lead us to the knowledge of the divine essence, but
177 1, 14 | Thes. Para. 1/1~Whether the knowledge of God is discursive?~Aquin.:
178 1, 14 | OBJ 1: It seems that the knowledge of God is discursive. For
179 1, 14 | is discursive. For the ~knowledge of God is not habitual knowledge,
180 1, 14 | knowledge of God is not habitual knowledge, but actual knowledge. Now
181 1, 14 | habitual knowledge, but actual knowledge. Now the ~Philosopher says (
182 1, 14 | Topic. ii): "The habit of knowledge may regard many ~things
183 1, 14 | OBJ 2: Further, discursive knowledge is to know the effect through
184 1, 14 | its cause. Therefore His knowledge is discursive.~Aquin.: SMT
185 1, 14 | answer that, In the divine knowledge there is no discursion;
186 1, 14 | which is as follows. In our knowledge there is a twofold discursion: ~
187 1, 14 | principles ~we arrive at the knowledge of conclusions. The first
188 1, 14 | Himself as their cause, His knowledge is not ~discursive. ~Aquin.:
189 1, 14 | the cause; and ~hence His knowledge is not discursive, as was
190 1, 14 | such a manner that ~the knowledge of the effects is caused
191 1, 14 | is caused in Him by the knowledge of the ~created causes,
192 1, 14 | case with us; and hence His knowledge is not ~discursive.~Aquin.:
193 1, 14 | Thes. Para. 1/1~Whether the knowledge of God is the cause of things?~
194 1, 14 | OBJ 1: It seems that the knowledge of God is not the cause
195 1, 14 | effect follows. But the knowledge ~of God is eternal. Therefore
196 1, 14 | eternal. Therefore if the knowledge of God is the cause of ~
197 1, 14 | thing known is prior to knowledge, and is its ~measure," as
198 1, 14 | be a cause. Therefore the knowledge of God is not the ~cause
199 1, 14 | 1/1~I answer that, The knowledge of God is the cause of things.
200 1, 14 | cause of things. For the ~knowledge of God is to all creatures
201 1, 14 | to all creatures what the knowledge of the artificer ~is to
202 1, 14 | made by his art. Now the knowledge of the artificer is the ~
203 1, 14 | things (inasmuch as the same knowledge relates ~to opposites),
204 1, 14 | understanding; and hence His knowledge must ~be the cause of things,
205 1, 14 | joined to it. Hence the ~knowledge of God as the cause of things
206 1, 14 | things is usually called the "knowledge ~of approbation."~Aquin.:
207 1, 14 | reference to that aspect of knowledge to ~which the idea of causality
208 1, 14 | Para. 1/1~Reply OBJ 2: The knowledge of God is the cause of things
209 1, 14 | according as ~things are in His knowledge. Now that things should
210 1, 14 | eternal was not in ~the knowledge of God; hence although the
211 1, 14 | God; hence although the knowledge of God is eternal, it ~does
212 1, 14 | things are midway between the knowledge of God and ~our knowledge:
213 1, 14 | knowledge of God and ~our knowledge: for we receive knowledge
214 1, 14 | knowledge: for we receive knowledge from natural things, of
215 1, 14 | God ~is the cause by His knowledge. Hence, as the natural objects
216 1, 14 | as the natural objects of knowledge ~are prior to our knowledge,
217 1, 14 | knowledge ~are prior to our knowledge, and are its measure, so,
218 1, 14 | are its measure, so, the knowledge of God ~is prior to natural
219 1, 14 | house is midway between the knowledge of the builder who made
220 1, 14 | builder who made it, and ~the knowledge of the one who gathers his
221 1, 14 | the one who gathers his knowledge of the house from the ~house
222 1, 14 | Para. 1/1~Whether God has knowledge of things that are not?~
223 1, 14 | It seems that God has not knowledge of things that are not.
224 1, 14 | things that are not. For ~the knowledge of God is of true things.
225 1, 14 | convertible terms. Therefore the knowledge of God is not of things
226 1, 14 | Para. 1/1~OBJ 2: Further, knowledge requires likeness between
227 1, 14 | 1/1~OBJ 3: Further, the knowledge of God is the cause of what
228 1, 14 | cause. Therefore God has no knowledge of things that are ~not.~
229 1, 14 | can be said that He has knowledge even of ~things that are
230 1, 14 | know all these ~with the knowledge of vision: for since God'
231 1, 14 | these He is said to have knowledge, not of vision, but of simple ~
232 1, 14 | Para. 1/1~Reply OBJ 3: The knowledge of God, joined to His will
233 1, 14 | be. Further, it is in the knowledge of God not that they be, ~
234 1, 14 | 1/1~OBJ 2: Further, all knowledge is either the cause of the
235 1, 14 | is caused by it. But the knowledge of God is not the cause
236 1, 14 | which cannot be, for ~the knowledge of God is not imperfect.
237 1, 14 | Para. 1/1~Reply OBJ 2: The knowledge of God is not the cause
238 1, 14 | only, belongs to ~imperfect knowledge, if that thing is of itself
239 1, 14 | 1/1~OBJ 3: Further, all knowledge comes about through the
240 1, 14 | for it presupposes the knowledge of singular ~things.~Aquin.:
241 1, 14 | cause of ~things by His knowledge, as stated above (A[8]),
242 1, 14 | stated above (A[8]), His knowledge extends as ~far as His causality
243 1, 14 | further on (Q[44], A[2]), the knowledge of God ~must extend to singular
244 1, 14 | same would apply to the ~knowledge of the artificer, if it
245 1, 14 | whatever is comprehended by knowledge, is bounded by the ~comprehension
246 1, 14 | cannot be comprehended by the knowledge of God. ~Aquin.: SMT FP
247 1, 14 | themselves are finite ~in God's knowledge, against this it may be
248 1, 14 | cannot be finite in God's knowledge, which ~is infinite.~Aquin.:
249 1, 14 | 1/1~OBJ 3: Further, the knowledge of God is the measure of
250 1, 14 | comprehended by Him whose ~knowledge has no bounds."~Aquin.:
251 1, 14 | infinite things. ~Although the knowledge of vision which has relation
252 1, 14 | infinite ~things even by the knowledge of vision. For God knows
253 1, 14 | found in the fact that the knowledge of every knower is measured
254 1, 14 | which is the principle ~of knowledge. For the sensible image
255 1, 14 | thing, and can give the knowledge of only one individual.
256 1, 14 | Hence it follows that ~the knowledge of God extends to infinite
257 1, 14 | be called finite to the ~knowledge of God as comprehended;
258 1, 14 | Para. 1/1~Reply OBJ 3: The knowledge of God is the measure of
259 1, 14 | in which it imitates the ~knowledge of God, as the thing made
260 1, 14 | measurable as regards the knowledge of God.~Aquin.: SMT FP Q[
261 1, 14 | Thes. Para. 1/1~Whether the knowledge of God is of future contingent
262 1, 14 | OBJ 1: It seems that the knowledge of God is not of future
263 1, 14 | necessary effect. But the ~knowledge of God is the cause of things
264 1, 14 | Since therefore that knowledge is necessary, what He knows
265 1, 14 | necessary. Therefore the knowledge of God is not of contingent
266 1, 14 | be, it will be," for the knowledge of God ~is only of true
267 1, 14 | is necessary; and so the knowledge of God is not of ~contingent
268 1, 14 | be; and, of course, the ~knowledge of God is much more certain
269 1, 14 | infallibly the ~object of certain knowledge, for instance to the sense
270 1, 14 | not subject to any certain knowledge. Hence, ~whoever knows a
271 1, 14 | has merely a ~conjectural knowledge of it. Now God knows all
272 1, 14 | The reason is because His ~knowledge is measured by eternity,
273 1, 14 | proximate causes, while the knowledge of God, which is ~the first
274 1, 14 | is subject to the divine ~knowledge, i.e. as it is in its presentiality.
275 1, 14 | are subject to the divine ~knowledge, as already stated, but
276 1, 14 | as it stands under actual knowledge; thus material existence
277 1, 14 | Further, every kind of knowledge is made through some likeness. ~
278 1, 14 | Thes. Para. 1/1~Whether the knowledge of God is variable?~Aquin.:
279 1, 14 | OBJ 1: It seems that the knowledge of God is variable. For
280 1, 14 | of God is variable. For knowledge is ~related to what is knowable.
281 1, 14 | creatures. Therefore the knowledge of God is variable ~according
282 1, 14 | than He knows. Thus His ~knowledge can vary according to increase
283 1, 14 | once knew; and thus the ~knowledge of God is variable.~Aquin.:
284 1, 14 | I answer that, Since the knowledge of God is His substance,
285 1, 14 | above (Q[9], A[1]), so His knowledge likewise must be altogether ~
286 1, 14 | are in themselves. But the knowledge of God ~imports relation
287 1, 14 | variation of creatures. But "knowledge" and "love," and ~the like,
288 1, 14 | this be referred to the ~knowledge of vision, according to
289 1, 14 | does not follow that His knowledge is variable, but rather ~
290 1, 14 | afterwards knew, then His ~knowledge would be variable. But this
291 1, 14 | does not follow that the knowledge of God is variable. For
292 1, 14 | variation in the divine knowledge that God knows one and the
293 1, 14 | variation ~in the divine knowledge that God knows an enunciable
294 1, 14 | and sometime false. The knowledge of God, however, would ~
295 1, 14 | our intellect. Hence our knowledge ~varies either as regards
296 1, 14 | Whether God has a speculative knowledge of things?~Aquin.: SMT FP
297 1, 14 | God has not a speculative knowledge of things. For ~the knowledge
298 1, 14 | knowledge of things. For ~the knowledge of God is the cause of things,
299 1, 14 | A[8]). But ~speculative knowledge is not the cause of the
300 1, 14 | things known. Therefore ~the knowledge of God is not speculative.~
301 1, 14 | 2: Further, speculative knowledge comes by abstraction from
302 1, 14 | not belong to the divine knowledge. Therefore the knowledge
303 1, 14 | knowledge. Therefore the knowledge of ~God is not speculative.~
304 1, 14 | to ~God. But speculative knowledge is more excellent than practical ~
305 1, 14 | excellent than practical ~knowledge, as the Philosopher says
306 1, 14 | Therefore God has a speculative knowledge of things.~Aquin.: SMT FP
307 1, 14 | 1/3~I answer that, Some knowledge is speculative only; some
308 1, 14 | it must be observed that knowledge can be called speculative
309 1, 14 | the knower; such is the knowledge of man about natural or ~
310 1, 14 | operable thing. Therefore knowledge which is speculative by ~
311 1, 14 | of ~Himself a speculative knowledge only; for He Himself is
312 1, 14 | speculative and practical knowledge. He ~has speculative knowledge
313 1, 14 | knowledge. He ~has speculative knowledge as regards the mode; for
314 1, 14 | He has ~not a practical knowledge, according as knowledge
315 1, 14 | knowledge, according as knowledge is called practical ~from
316 1, 14 | But He has a practical knowledge of what He makes in some ~
317 1, 14 | fall under His practical knowledge, like good ~things, inasmuch
318 1, 14 | fall under the practical knowledge of the physician, inasmuch ~
319 1, 14 | Para. 1/1 ~Reply OBJ 1: The knowledge of God is the cause, not
320 1, 14 | Reply OBJ 2: The fact that knowledge is derived from things known
321 1, 14 | essentially belong to speculative knowledge, but only accidentally in ~
322 1, 14 | we must say that perfect ~knowledge of operable things is obtainable
323 1, 14 | operable. Therefore, since the knowledge of God is in ~every way
324 1, 14 | nobility of His speculative knowledge, forasmuch as ~He sees all
325 1, 14 | and so in the speculative knowledge of Himself, he ~possesses
326 1, 14 | speculative and practical knowledge of all other things.~
327 1, 15 | ARTICLES)~After considering the knowledge of God, it remains to consider
328 1, 15 | considered to be the principle of knowledge ~and action. But the divine
329 1, 15 | be the principle of the knowledge of that thing, inasmuch
330 1, 15 | are principles of the ~knowledge of things and of their generation,
331 1, 15 | and ~belongs to practical knowledge. But so far as it is a principle
332 1, 15 | as it is a principle of ~knowledge, it is properly called a "
333 1, 15 | may belong to speculative ~knowledge also. As an exemplar, therefore,
334 1, 15 | whereas as a principle of knowledge it ~has respect to all things
335 1, 15 | 2: God has no practical knowledge, except virtually, of things ~
336 1, 16 | TRUTH (EIGHT ARTICLES)~Since knowledge is of things that are true,
337 1, 16 | the consideration of ~the knowledge of God, we must inquire
338 1, 16 | and the intellect, or any ~knowledge whatsoever, that knowledge
339 1, 16 | knowledge whatsoever, that knowledge is according as the thing
340 1, 16 | so truth is ~related to knowledge. Now everything, in as far
341 1, 16 | evident from the fact ~that knowledge naturally precedes appetite.
342 1, 16 | since the true regards ~knowledge, but the good regards the
343 1, 16 | from which it receives ~knowledge. The truth also of things
344 1, 16 | alternation of opinions, and the knowledge of which nothing can escape, ~
345 1, 17 | external appearances, since our knowledge takes ~its rise from sense,
346 1, 17 | A[2] Body Para. 2/3~The knowledge of things by the senses
347 1, 17 | Sense, then, has no false knowledge about its proper objects,
348 1, 17 | is said to exist in any knowledge in ~so far as we are deceived
349 1, 17 | the ~knowing faculty has knowledge by the likeness of the thing
350 1, 17 | of knowing cannot fail in knowledge of the thing with the ~likeness
351 1, 17 | intellect is conscious of that ~knowledge, as it is conscious of truth;
352 1, 17 | intellect cannot be false in its knowledge of simple essences; but
353 1, 18 | considering the ~divine knowledge and intellect, we must consider
354 1, 18 | its proper ~object, gains knowledge from sense, of which the
355 1, 18 | appearances we come to the ~knowledge of the essence of things.
356 1, 18 | in ~accordance with our knowledge of it, as is clear from
357 1, 18 | bad things are in God's knowledge, as being ~comprised under
358 1, 18 | being ~comprised under that knowledge, yet they are not in God
359 1, 19 | belonging to the divine knowledge, we ~consider what belongs
360 1, 19 | to good in things without knowledge is called ~natural appetite.
361 1, 19 | perfection consists in its very ~knowledge of the divine essence, yet
362 1, 19 | necessarily. But as the ~divine knowledge is His essence, so is the
363 1, 19 | divine will and the divine knowledge; but the divine knowledge
364 1, 19 | knowledge; but the divine knowledge has a ~necessary relation
365 1, 19 | reason for this is that knowledge is of things as they exist ~
366 1, 19 | the created things ~is the knowledge of God, as said before (
367 1, 19 | and the same effect is ~knowledge as directing it, whereby
368 1, 19 | saved, and to ~come to the knowledge of the truth." But this
369 1, 19 | Further, as is the relation of knowledge to truth, so is that of ~
370 1, 19 | presuppose change ~either in the knowledge or in the disposition of
371 1, 19 | substance of God and His knowledge are entirely unchangeable ~(
372 1, 19 | things in the divine power, knowledge and ~will that are not included
373 1, 19 | otherwise disposed in the divine knowledge and will, which is ~unchangeable.
374 1, 19 | 1 Para. 1/1~Reply OBJ 1: Knowledge is not the cause of a thing
375 1, 19 | expression is not attributed to knowledge, but to ~will.~Aquin.: SMT
376 1, 20 | created things, so do His ~knowledge and will extend. But God
377 1, 21 | the mind that receives its knowledge from things. When therefore ~
378 1, 21 | presuppose something in the knowledge of God. In this way too
379 1, 22 | from the certitude of ~the knowledge, to which those who take
380 1, 22 | particular. And since His knowledge may be ~compared to the
381 1, 22 | things themselves, as the knowledge of art to the objects ~of
382 1, 22 | them we are impeded in our knowledge of what is better and ~higher;
383 1, 23 | been said about ~the divine knowledge and will (Q[14], A[13];
384 1, 23 | God, not by reason of His knowledge, ~because, that is to say,
385 1, 23 | God; not only by way of knowledge, but also ~by way of a principal
386 1, 23 | of men have a sufficient knowledge for the guidance of life;
387 1, 23 | those who have not this knowledge are said to be half-witted
388 1, 23 | who attain to a profound knowledge of things intelligible are
389 1, 23 | on account of ~defective knowledge, so there is not need of
390 1, 24 | living. This book is the knowledge of God, ~by which He hath
391 1, 24 | the memory. Whence, the knowledge of God, by which He ~firmly
392 1, 24 | things to ~be done, so the knowledge of God is a sign in Him
393 1, 24 | this latter implies the knowledge of ~predestination; as also
394 1, 24 | the book of life is the knowledge of life. ~But God, through
395 1, 24 | nature. Therefore, if the knowledge of the life of glory is ~
396 1, 24 | life; so also should the knowledge of the life of ~nature be
397 1, 24 | The book of life is the knowledge of predestination, as ~stated
398 1, 24 | implies a ~conscription or a knowledge of those chosen to life.
399 1, 24 | is in the ordination and knowledge of God that they are to ~
400 1, 24 | also is included in the ~knowledge of God, although not anew.~
401 1, 25 | Q[19], A[4]) that God's ~knowledge and will are the cause of
402 1, 25 | power to ~God; but only knowledge and will.~Aquin.: SMT FP
403 1, 25 | really distinct ~from His knowledge and will, but as differing
404 1, 25 | will commands, and what knowledge directs, which three things
405 1, 25 | Or we may say, that the knowledge or will of God, ~according
406 1, 25 | the consideration of the knowledge and will of God ~precedes
407 1, 27 | and proceeding from our knowledge of that object. This ~conception
408 1, 27 | processions in God. As ~knowledge and will are attributed
409 1, 29 | 4) what belongs ~to our knowledge of the persons.~Aquin.:
410 1, 29 | reason implies a discursive ~knowledge, which does not apply to
411 1, 30 | multitude, said that as knowledge exists in God according
412 1, 32 | 32] Out. Para. 1/1 - THE KNOWLEDGE OF THE DIVINE PERSONS (FOUR
413 1, 32 | to inquire concerning the knowledge of the divine persons; ~
414 1, 32 | philosophers came to the knowledge of God not ~otherwise than
415 1, 32 | sign - that is, as regards knowledge of a ~third person - i.e.
416 1, 32 | be ~indicated. Therefore knowledge of the divine persons can
417 1, 32 | impossible to attain to the knowledge of the ~Trinity by natural
418 1, 32 | man ~cannot obtain the knowledge of God by natural reason
419 1, 32 | creatures lead us to the knowledge of God, as effects do ~to
420 1, 32 | third sign - that is, in the knowledge of the third person, ~because
421 1, 32 | that by faith we arrive at knowledge, and not conversely.~Aquin.:
422 1, 32 | There are two reason why the knowledge of the divine ~persons was
423 1, 32 | sensible objects, whence its knowledge is derived. In ~these things
424 1, 32 | power is the attribute of ~knowledge, although we do say that
425 1, 32 | although we do say that knowledge is power.~Aquin.: SMT FP
426 1, 34 | ix, 10), "The Word is ~knowledge with love;" and according
427 1, 34 | to see by thought." But knowledge and ~thought, and sight,
428 1, 34 | itself - namely, from the knowledge of the one ~conceiving.
429 1, 34 | when we say that word is knowledge, the term knowledge does
430 1, 34 | word is knowledge, the term knowledge does not ~mean the act of
431 1, 34 | can be called ~"begotten knowledge." Thus can also be explained
432 1, 34 | things comprised in this knowledge, conceives the Word; so
433 1, 34 | Body Para. 2/2 ~And as the knowledge of God is only cognitive
434 1, 34 | are known to God not by a knowledge derived from ~the creatures
435 1, 34 | 1/1~Reply OBJ 5: God's knowledge of non-beings and God's
436 1, 34 | contains no less than ~does the knowledge of God, as Augustine says (
437 1, 36 | Body Para. 3/4~We derive a knowledge of the same truth from the
438 1, 39 | the intellect derives its ~knowledge, the nature of the species
439 1, 39 | because we can derive certain knowledge of the essential ~attributes
440 1, 39 | creatures which are sources of knowledge to us, such as ~we cannot
441 1, 39 | intellect, which is led to the knowledge of God from ~creatures,
442 1, 39 | God, as existing in His knowledge. In this sense the expression "
443 1, 39 | of life" directly means knowledge but ~indirectly it means
444 1, 39 | 24], A[1]), it is ~God's knowledge regarding those who are
445 1, 41 | things, whence we derive our knowledge, and ~wherein actions and
446 1, 42 | exciting of the will ~by knowledge, which excitation is merely
447 1, 42 | the Father communicates knowledge to the Son, as ~He communicates
448 1, 42 | giving Him from eternity knowledge and will to act, ~by begetting
449 1, 43 | grace, as by faith and ~knowledge. Therefore the divine person
450 1, 43 | creature by its operation of ~knowledge and love attains to God
451 1, 43 | know all mysteries, and all knowledge, and if I ~should have all
452 1, 43 | The ~Word we speak of is knowledge with love." Thus the Son
453 1, 43 | implies a certain experimental knowledge; and ~this is properly called
454 1, 43 | sapientia], as it were a sweet knowledge ~[sapida scientia], according
455 1, 44 | by step, advanced to the knowledge of truth. At first being
456 1, 44 | or natural, ~i.e. without knowledge; because nothing is good
457 1, 45 | when treating of the knowledge ~and will of God, God is
458 1, 45 | the ~essential attributes, knowledge and will.~Aquin.: SMT FP
459 1, 45 | are able to arrive at a knowledge of ~the trinity of the divine
460 1, 46 | leads more evidently to the ~knowledge of the divine creating power,
461 1, 47 | come of the sun']. By the knowledge of the Lord they were distinguished."~
462 1, 51 | not having the fulness of knowledge in its own nature, but ~
463 1, 51 | which do not need to acquire knowledge from ~sensible things. Consequently
464 1, 51 | the power of the angel's knowledge is ~pointed out, and other
465 1, 54 | Out. Para. 1/2 - OF THE KNOWLEDGE OF THE ANGELS (FIVE ARTICLES)~
466 1, 54 | we now proceed ~to his knowledge. This investigation will
467 1, 54 | be made into his power of knowledge: secondly, into his ~medium
468 1, 54 | secondly, into his ~medium of knowledge: thirdly, into the objects
469 1, 54 | them any other power of knowledge besides the intellect?~Aquin.:
470 1, 54 | mind," because all his ~knowledge is intellectual: whereas
471 1, 54 | intellectual: whereas the knowledge of a soul is partly ~intellectual
472 1, 54 | be ~generation or making. Knowledge, however, is not generated
473 1, 54 | supernatural mysteries, to the knowledge of which he is sometimes
474 1, 54 | there is only intellectual knowledge in the angels?~Aquin.: SMT
475 1, 54 | It would seem that the knowledge of the angels is not exclusively ~
476 1, 55 | THE MEDIUM OF THE ANGELIC KNOWLEDGE (THREE ARTICLES)~Next in
477 1, 55 | the medium of the angelic ~knowledge. Under this heading there
478 1, 55 | determine the medium of ~such knowledge, since the medium is the
479 1, 55 | Therefore God has a proper knowledge of all ~things by His own
480 1, 55 | not, but only a common ~knowledge.~Aquin.: SMT FP Q[55] A[
481 1, 55 | caused by such ~thing. All knowledge, then, of the person understanding
482 1, 55 | by it. Now the angel's ~knowledge is not the cause of existing
483 1, 55 | that belongs to the Divine ~knowledge alone. Therefore it is necessary
484 1, 55 | drawn ~from things, his knowledge would be indifferent as
485 1, 55 | not ~gather their Divine knowledge from things divisible or
486 1, 55 | receive existence in the knowledge of the ~rational creature,
487 1, 55 | which is fashioned, so the knowledge of the same type exists ~
488 1, 55 | Reply OBJ 3: The angel's knowledge is quite indifferent as
489 1, 55 | the purpose of acquiring ~knowledge, but for the purpose of
490 1, 55 | higher have a more imperfect knowledge than the lower; which is
491 1, 55 | be able to have a proper knowledge of each; which seems unbecoming.~
492 1, 55 | angels ~have a more universal knowledge than the lower. And in De
493 1, 55 | plenitude of intellectual knowledge is contained in ~one thing,
494 1, 55 | things. This plenitude of knowledge is found in created intellects
495 1, 55 | intellect knowing it derives its knowledge ~from things. But if there
496 1, 55 | which does not derive its ~knowledge from things, the universal
497 1, 55 | would have but an imperfect knowledge of a man who only ~knew
498 1, 55 | part of the medium of ~such knowledge. In this way it is more
499 1, 55 | through it with a proper ~knowledge.~
500 1, 56 | Para. 1/1 - OF THE ANGEL'S KNOWLEDGE OF IMMATERIAL THINGS (THREE
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