1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-3506
Part, Question
1 1, 1 | subject-matter?~(8) Whether it is a matter of argument?~(9) Whether
2 1, 1 | i.e. abstracting from ~matter), but the physicist by means
3 1, 1 | the physicist by means of matter itself. Hence there is no ~
4 1, 1 | Whether sacred doctrine is a matter of argument?~Aquin.: SMT
5 1, 1 | seems this doctrine is not a matter of argument. For Ambrose ~
6 1, 1 | sacred doctrine is not a ~matter of argument.~Aquin.: SMT
7 1, 1 | OBJ 2: Further, if it is a matter of argument, the argument
8 1, 1 | sacred doctrine ~is not a matter of argument.~Aquin.: SMT
9 1, 2 | a proof, accepting, as a matter of faith, something which
10 1, 3 | Whether He is composed of matter and form?~(3) Whether in
11 1, 3 | Whether God is composed of matter and form?~Aquin.: SMT FP
12 1, 3 | that God is composed of matter and form. For whatever ~
13 1, 3 | has a soul is composed of matter and form; since the soul
14 1, 3 | Therefore God ~is composed of matter and form.~Aquin.: SMT FP
15 1, 3 | Therefore God is composed of matter ~and form.~Aquin.: SMT FP
16 1, 3 | Para. 1/1~OBJ 3: Further, matter is the principle of individualization.
17 1, 3 | Therefore He ~is composed of matter and form.~Aquin.: SMT FP
18 1, 3 | Whatever is composed of matter and form is a body; for ~
19 1, 3 | is the first property of matter. But God is not a body ~
20 1, 3 | therefore He is not composed of ~matter and form.~Aquin.: SMT FP
21 1, 3 | that, It is impossible that matter should exist in God. First, ~
22 1, 3 | in God. First, ~because matter is in potentiality. But
23 1, 3 | God should be composed of matter and form. Secondly, because
24 1, 3 | everything ~composed of matter and form owes its perfection
25 1, 3 | participated, inasmuch as matter participates ~the form.
26 1, 3 | God should be composed of ~matter and form. Thirdly, because
27 1, 3 | form; and not ~composed of matter and form.~Aquin.: SMT FP
28 1, 3 | which can be received in matter are individualized by ~matter,
29 1, 3 | matter are individualized by ~matter, which cannot be in another
30 1, 3 | which cannot be ~received in matter, but is self-subsisting,
31 1, 3 | it does not follow that matter exists in God.~Aquin.: SMT
32 1, 3 | that in things composed of matter and form, the ~nature or
33 1, 3 | man is man. Now individual matter, with ~all the individualizing
34 1, 3 | distinguishing this ~particular matter, are not included in humanity;
35 1, 3 | regard to the individualizing matter. On the ~other hand, in
36 1, 3 | in things not composed of matter and form, in which ~individualization
37 1, 3 | is not due to individual matter - that is to say, to ~"this"
38 1, 3 | that is to say, to ~"this" matter - the very forms being individualized
39 1, 3 | then ~is not composed of matter and form, He must be His
40 1, 3 | body; nor ~composition of matter and form; nor does His nature
41 1, 3 | same. But God and primary matter exist, and in no way ~differ
42 1, 3 | absolutely the same. But ~primary matter enters into the composition
43 1, 3 | composite. But God and primary matter ~are altogether simple.
44 1, 3 | taught that God was primary matter. Now all these ~contain
45 1, 3 | begets man. But primary matter can be neither ~numerically
46 1, 3 | among beings - not ~even matter, nor form, though they are
47 1, 3 | of every ~compound. For matter is merely potential; and
48 1, 3 | strictly speaking, primary matter and God do not differ, but ~
49 1, 4 | most imperfect. For since matter as such is merely ~potential,
50 1, 4 | most perfect. For just as ~matter, as such, is merely potential,
51 1, 4 | more imperfect way, since matter as such is imperfect, and
52 1, 5 | some ~end; and by an agent matter is moved to its form. Hence
53 1, 5 | not distinguishing primary matter from privation, said that ~
54 1, 5 | from privation, said that ~matter was non-being, goodness
55 1, 5 | than ~being; for primary matter participates in goodness
56 1, 5 | desirability. Now primary matter does ~not imply desirability,
57 1, 5 | desires. Therefore primary ~matter does not contain the formality
58 1, 5 | Reply OBJ 3: As primary matter has only potential being,
59 1, 5 | the Platonists, primary matter ~may be said to be a non-being
60 1, 5 | abstracted from motion and ~matter; thus they cannot have the
61 1, 7 | because it has parts and matter, as ~is said in Phys. iii.
62 1, 7 | forasmuch as they ~asserted that matter was the first principle;
63 1, 7 | because it is ~not finite. Now matter is in a way made finite
64 1, 7 | by form, and the form by ~matter. Matter indeed is made finite
65 1, 7 | and the form by ~matter. Matter indeed is made finite by
66 1, 7 | finite by form, inasmuch as matter, before ~it receives its
67 1, 7 | form is made finite by ~matter, inasmuch as form, considered
68 1, 7 | many; but ~when received in matter, the form is determined
69 1, 7 | one particular ~thing. Now matter is perfected by the form
70 1, 7 | infinite as attributed to matter, has the nature of something ~
71 1, 7 | it is as it were formless matter. On the other hand, form ~
72 1, 7 | is not made perfect by matter, but rather is contracted
73 1, 7 | rather is contracted by matter; and ~hence the infinite,
74 1, 7 | form not determined by ~matter, has the nature of something
75 1, 7 | quantity is the infinite of ~matter; such a kind of infinite
76 1, 7 | OBJ 3: Further, primary matter is something other than
77 1, 7 | Q[3], A[8]). But primary matter is infinite. Therefore something ~
78 1, 7 | to infinite as applied to matter, it ~is manifest that everything
79 1, 7 | possesses a form; and thus ~its matter is determined by form. But
80 1, 7 | determined by form. But because matter, considered as ~existing
81 1, 7 | the forms of which are in matter, are ~absolutely finite,
82 1, 7 | forms ~are not received into matter, but are self-subsisting,
83 1, 7 | terminated, nor contracted by any matter. But ~because a created
84 1, 7 | intellect is a form not in ~matter, but either wholly separated
85 1, 7 | either wholly separated from matter, as is the angelic ~substance,
86 1, 7 | 1/1~Reply OBJ 3: Primary matter does not exist by itself
87 1, 7 | created. Nevertheless, primary matter even as a ~potentiality
88 1, 7 | confined to individuality by matter. And so assuming from these
89 1, 7 | naturally, as regards its matter and form.~Aquin.: SMT FP
90 1, 7 | shown above, belongs to ~matter. Now by division of the
91 1, 7 | the whole we approach to matter, forasmuch as ~parts have
92 1, 7 | parts have the aspect of matter; but by addition we approach
93 1, 7 | infinite in quantity refers to matter, and ~does not agree with
94 1, 7 | movement: for it is proper to matter to be in ~potentiality.~
95 1, 7 | because we thus approach ~matter, as was shown in the preceding
96 1, 8 | said to be in another no matter how; and thus the accidents
97 1, 8 | essence, as the form and the matter are ~called parts of the
98 1, 8 | everywhere, ~and always; primary matter also, since it is in all
99 1, 8 | universal, and also primary matter are indeed ~everywhere;
100 1, 9 | Hier. i) ~expounds the matter, that every procession of
101 1, 9 | says (Metaph. ii) that "matter is in everything which is ~
102 1, 9 | angels and ~souls, have not matter. Therefore to be immutable
103 1, 9 | being, inasmuch as their matter can exist with ~privation
104 1, 9 | in the celestial bodies matter is ~not consistent with
105 1, 9 | whole potentiality of the matter; therefore these bodies
106 1, 10 | hand others assign primary ~matter as the cause why time is
107 1, 11 | being, and ~abstracted from matter only in idea. But "one"
108 1, 11 | entity and does not depend on matter in its ~being. And although
109 1, 12 | Reply OBJ 2: The infinity of matter not made perfect by form,
110 1, 12 | the form not limited by matter, is in itself supremely
111 1, 12 | in ~this one individual matter; as all bodies. But others
112 1, 12 | natures, not residing in matter at all, which, however,
113 1, 12 | exists only in individual matter we know naturally, ~forasmuch
114 1, 12 | is the form of certain matter. ~Now our soul possesses
115 1, 12 | existing in individual ~matter; hence sense knows only
116 1, 12 | exist only in individual matter; not as they are in such ~
117 1, 12 | are in such ~individual matter, but according as they are
118 1, 12 | natures that are not in matter; but this is beyond the
119 1, 12 | as it is elevated above matter in its own nature, can be
120 1, 12 | have a form residing in ~matter, still it resolves the composite
121 1, 12 | its being in corporeal matter; hence naturally it knows
122 1, 12 | only what has a ~form in matter, or what can be known by
123 1, 13 | potentiality, as is primary matter. ~Secondly, because it would
124 1, 13 | compound things having forms in matter; therefore, as was said
125 1, 14 | the form comes from the matter. Hence, as we have said
126 1, 14 | receive images free from matter, and the ~intellect is still
127 1, 14 | is more separated from ~matter and unmixed, as said in
128 1, 14 | as the form perfects the matter by giving it ~existence,
129 1, 14 | does not belong to primary matter, ~which is a potentiality,
130 1, 14 | intelligible objects as ~primary matter has to natural things; for
131 1, 14 | objects, just as primary matter is to natural ~things. Hence
132 1, 14 | in act and free from all ~matter and potentiality, that God
133 1, 14 | principle of singularity is ~matter, which, since it is in potentiality
134 1, 14 | individualized except by individual matter. Hence he who knows Socrates ~
135 1, 14 | universality, but also to ~matter, as we shall prove further
136 1, 14 | which are individualized by matter. For ~since He knows things
137 1, 14 | 1~Reply OBJ 3: Although matter as regards its potentiality
138 1, 14 | is used here ~only as the matter of the word, and not as
139 1, 14 | the application of form to matter, and not the ~resolution
140 1, 15 | which he forms the ~house in matter. Now, it is not repugnant
141 1, 15 | the form of the house in matter. ~But if he understands
142 1, 15 | Further, God knows primary matter, of which there can be no
143 1, 15 | some to have considered matter as not ~created; and therefore
144 1, 15 | postulated not an idea of matter but a concause ~with matter.
145 1, 15 | matter but a concause ~with matter. Since, however, we hold
146 1, 15 | Since, however, we hold matter to be created by God, though ~
147 1, 15 | though ~not apart from form, matter has its idea in God; but
148 1, 15 | idea of the composite; for matter in itself can neither exist,
149 1, 15 | things are individualized by matter, which, as some say, he
150 1, 16 | place or time, as primary matter is said to be one, not because
151 1, 16 | is immutable; as primary ~matter is unbegotten and incorruptible,
152 1, 18 | kind pass out to external matter, as to heat or to cut; whilst ~
153 1, 18 | 3: If form only, and not matter, belonged to natural things, ~
154 1, 18 | that man ~as he exists in matter, is man only by participation.
155 1, 18 | participation. But since matter enters into the being of
156 1, 18 | architect's mind than in matter; yet a material house is
157 1, 19 | his will about ~the same matter in different ways; thus
158 1, 22 | rather to ~the necessity of matter, as Democritus, and others
159 1, 23 | passing out to external matter imply of themselves ~passion -
160 1, 23 | the disposition ~of the matter. Thus we might say that
161 1, 23 | assigned, since primary matter is altogether uniform, why ~
162 1, 23 | this particular part of matter is ~under this particular
163 1, 24 | of the book ~of life as a matter of fact, but only in the
164 1, 25 | not in God. For as primary matter is to ~power, so God, who
165 1, 25 | is to act. But primary matter, ~considered in itself,
166 1, 25 | For form is better than matter; and action ~than active
167 1, 25 | an infinity in regard ~to matter not limited by any form;
168 1, 25 | however, we consider the matter ~aright, since power is
169 1, 25 | 1~I answer that, In this matter certain persons erred in
170 1, 27 | act tending to external matter, so there must be an ~inward
171 1, 27 | action tending to external matter, or to ~an exterior effect;
172 1, 27 | opposed ~to corruption; while matter is the subject of both.
173 1, 27 | existence were ~received into matter or into a subject (which
174 1, 29 | formal or ~material, both matter and form are commonly called
175 1, 29 | signifies a being composed of matter and form. Now ~that which
176 1, 29 | that which is composed of matter and form is the individual
177 1, 29 | says (Com. Praed.) that matter is called ~hypostasis, and
178 1, 29 | subsistence. But ~neither form nor matter can be called person. Therefore
179 1, 29 | Hence in things composed of matter and ~form, the essence signifies
180 1, 29 | only the form, nor only the matter, but ~what is composed of
181 1, 29 | but ~what is composed of matter and the common form, as
182 1, 29 | what is composed of this matter and this form has the nature ~
183 1, 29 | essence in things composed of matter and form, as we said above
184 1, 29 | The individual composed of matter and form substands in ~relation
185 1, 29 | from the very nature of matter. Hence Boethius says ~(De
186 1, 29 | actual existence to the matter and makes it ~subsist as
187 1, 29 | ascribes ~hypostasis to matter, and {ousiosis}, or subsistence,
188 1, 29 | to the form, ~because the matter is the principle of substanding,
189 1, 29 | principle ~of individuation is matter; while God is immaterial:
190 1, 29 | individuality comes from matter; but only in the sense which ~
191 1, 32 | danger of heresy, before the matter has been ~considered or
192 1, 35 | Therefore we must explain the matter otherwise by saying that,
193 1, 36 | invisible, and ~has but little matter; hence we apply this term
194 1, 36 | which differ only by their matter; as for instance ~one smith
195 1, 36 | fathers had understood of the ~matter. Therefore, because at the
196 1, 36 | assembled in the west, the matter ~was explicitly defined
197 1, 37 | Body Para. 3/3~To make the matter clear, we must consider
198 1, 39 | natures ~are individualized by matter which is the subject of
199 1, 39 | is made individual by the matter, ~and thus the nature is
200 1, 39 | For nothing can be its own matter, ~nor its own active principle.
201 1, 40 | excludes the composition of matter and form, it follows that
202 1, 40 | created it results from their matter or their form. Now origin
203 1, 40 | form is abstracted from the matter, as the form of a ~circle
204 1, 40 | intellect from any sensible matter. The ~difference between
205 1, 40 | abstraction of the form ~from the matter, both the form and the matter
206 1, 40 | matter, both the form and the matter remain in the intellect; ~
207 1, 40 | particular in God, ~nor form and matter, in reality; nevertheless,
208 1, 40 | abstraction of the form from the matter, if the ~non-personal properties
209 1, 41 | something out of external matter, as a carpenter makes a
210 1, 41 | workman ~makes a thing out of matter, so God makes things out
211 1, 41 | that which is produced from matter, is made ~by a change of
212 1, 41 | consubstantial principle, no ~matter in what way it is so, whether
213 1, 41 | multiplied ~except in respect of matter, which is not in God. Wherefore
214 1, 41 | and the total absence of matter in God ~require that there
215 1, 42 | abstraction of a species from matter, as ~sense receives the
216 1, 44 | beings?~(2) Whether primary matter is created by God, or is
217 1, 44 | Para. 1/1~Whether primary matter is created by God?~Aquin.:
218 1, 44 | would seem that primary matter is not created by God. For ~
219 1, 44 | text 62). But primary matter has no subject. Therefore
220 1, 44 | subject. Therefore primary matter ~cannot have been made by
221 1, 44 | first passive principle ~is matter. Therefore God and primary
222 1, 44 | Therefore God and primary matter are two principles divided ~
223 1, 44 | degree actual. But primary matter is only in ~potentiality,
224 1, 44 | against the ~nature of primary matter to be a thing made.~Aquin.:
225 1, 44 | nothing" - viz. primary matter.~Aquin.: SMT FP Q[44] A[
226 1, 44 | the substantial form ~and matter, which latter they imagined
227 1, 44 | into ~consideration that matter is contracted by its form
228 1, 44 | to say that also primary matter is created by the ~universal
229 1, 44 | being; from which emanation ~matter itself is not excluded,
230 1, 44 | adduced does not show that matter is not ~created, but that
231 1, 44 | produces a determinate form in matter ~by reason of the exemplar
232 1, 44 | a man's nature to be in matter, and so a man ~without matter
233 1, 44 | matter, and so a man ~without matter is impossible. Therefore
234 1, 44 | things, and since primary matter is from Him, it follows ~
235 1, 45 | nothing" cannot be the matter of being, nor in ~any way
236 1, 45 | their form, but presupposes ~matter. If therefore God did only
237 1, 45 | the subject of ~which is matter. But in creation, by which
238 1, 45 | in ~natural generation is matter. Therefore matter, and not
239 1, 45 | generation is matter. Therefore matter, and not the composite, ~
240 1, 45 | reason does not prove that matter alone is created, ~but that
241 1, 45 | alone is created, ~but that matter does not exist except by
242 1, 45 | whole being, and not only matter.~Aquin.: SMT FP Q[45] A[
243 1, 45 | creation, since it has no matter from which ~to be made.
244 1, 45 | of the world ~creates the matter of inferior bodies. And
245 1, 45 | his action a determinate matter whereby he is an individual
246 1, 45 | fire intends to reduce the ~matter of water to an act like
247 1, 45 | the agent to reduce the matter ~to act. Hence a much greater
248 1, 45 | produced from anything, since matter has no part in it. ~Therefore
249 1, 45 | but ~previously exist in matter; for they asserted that
250 1, 45 | from ignorance concerning matter, and from not knowing how
251 1, 45 | because forms pre-exist in ~matter, "in potentiality," they
252 1, 45 | composite," which is made from matter.~Aquin.: SMT FP Q[45] A[
253 1, 46 | exist. But possible being is matter, ~which is in potentiality
254 1, 46 | the ~world began to exist, matter must have existed before
255 1, 46 | existed before the world. But ~matter cannot exist without form:
256 1, 46 | without form: while the matter of the world with its ~form
257 1, 46 | i, text 82) proves that matter is unbegotten, and also (
258 1, 46 | a passive power which is matter, but ~according to the active
259 1, 46 | i, text 82) proves that matter is ~unbegotten from the
260 1, 46 | either way, except ~that matter and heaven did not begin
261 1, 46 | heaven. But we say that matter and heaven were produced ~
262 1, 46 | form, and ~presupposes the matter; and hence it is necessary
263 1, 46 | proportion into a suitable matter. Hence it is correct to
264 1, 46 | introduces the form into such matter, and not into another, on ~
265 1, 46 | of the different kinds of matter. But it is not correct to
266 1, 46 | God Who produces form and matter together: whereas it is
267 1, 46 | of Him that He produces matter fitting to the form and
268 1, 46 | time just as it presupposes matter. ~Hence it is correctly
269 1, 46 | something; otherwise the matter of the world would ~have
270 1, 46 | empyrean ~heaven, corporeal matter, by which is meant the earth,
271 1, 47 | attributed the distinction to matter, either by itself ~or with
272 1, 47 | who admitted no cause but matter, attributed it to matter ~
273 1, 47 | matter, attributed it to matter ~alone; and in their opinion
274 1, 47 | according to the movement of matter. Anaxagoras, however, attributed
275 1, 47 | and multitude of things to matter and to the agent together; ~
276 1, 47 | extracting what is ~mixed up in matter.~Aquin.: SMT FP Q[47] A[
277 1, 47 | above (Q[44], A[2]), even matter itself was created by God.
278 1, 47 | whatever distinction comes from matter to a higher cause. ~Secondly,
279 1, 47 | cause. ~Secondly, because matter is for the sake of the form,
280 1, 47 | and not the form ~for the matter, and the distinction of
281 1, 47 | is not on account of the ~matter; but rather, on the contrary,
282 1, 47 | on the contrary, created matter is formless, in order ~that
283 1, 47 | multiplied by reason of ~matter only; hence the uncreated
284 1, 47 | numerically only. And as the matter is on account of the form, ~
285 1, 47 | of the disposition of the matter; but inequality comes from
286 1, 47 | everything which has a form in matter can be multiplied ~in number,
287 1, 47 | multiplication in ~number comes from matter. But the world has a form
288 1, 47 | the world has a form in matter. Thus as ~when I say "man"
289 1, 47 | man," I mean the ~form in matter; so when we say "world,"
290 1, 47 | world," the form in the matter is signified. Therefore
291 1, 47 | composed of the whole of its matter. For it is ~not possible
292 1, 48 | potentiality, as ~primary matter, which is the subject of
293 1, 48 | dispositions whereby the ~matter is prepared for actuality;
294 1, 48 | they are multiplied in the matter, and the more they are ~
295 1, 48 | whereby the ~aptitude of matter to the form of fire is diminished
296 1, 49 | the notion of good. Even matter, as a potentiality to good,
297 1, 49 | either of the agent or of the matter. It is caused by reason
298 1, 49 | the ~indisposition of the matter, which does not receive
299 1, 49 | in the agent or in the ~matter, as was said above. But
300 1, 49 | proceed to infinity in this ~matter. Therefore, we must suppose
301 1, 49 | all things that exist, no matter how, there ~exists one first
302 1, 50 | whether it is composed of ~matter and form?~(3) We ask concerning
303 1, 50 | an angel is composed of matter and form?~Aquin.: SMT FP
304 1, 50 | an angel is composed of matter and form. For ~everything
305 1, 50 | the ~genus comes from the matter, and the difference from
306 1, 50 | a genus is composed of ~matter and form. But an angel is
307 1, 50 | Therefore he ~is composed of matter and form.~Aquin.: SMT FP
308 1, 50 | wherever the properties of matter exist, there is ~matter.
309 1, 50 | matter exist, there is ~matter. Now the properties of matter
310 1, 50 | matter. Now the properties of matter are to receive and to substand; ~
311 1, 50 | an angel is ~composed of matter and form.~Aquin.: SMT FP
312 1, 50 | only, but has a form in matter.~Aquin.: SMT FP Q[50] A[
313 1, 50 | limited and perfected by matter. So the ~form which is not
314 1, 50 | the ~form which is not in matter is an infinite form. But
315 1, 50 | form of an ~angel is in matter.~Aquin.: SMT FP Q[50] A[
316 1, 50 | the angels are composed of matter and ~form; which opinion
317 1, 50 | something common, is its matter. Therefore, he asserts the
318 1, 50 | he asserts the universal ~matter of spiritual and corporeal
319 1, 50 | substance is impressed in the ~matter of spiritual things, in
320 1, 50 | quantity is ~impressed in the matter of corporeal things.~Aquin.:
321 1, 50 | that there cannot be one matter of ~spiritual and of corporeal
322 1, 50 | received into the same part of ~matter, otherwise one and the same
323 1, 50 | follow that one part of matter receives the ~corporeal
324 1, 50 | receives the spiritual form. Matter, however, ~is not divisible
325 1, 50 | it would follow that the matter of spiritual things ~is
326 1, 50 | things should have the same matter.~Aquin.: SMT FP Q[50] A[
327 1, 50 | substance to have any ~kind of matter. For the operation belonging
328 1, 50 | because forms that exist in matter are individual forms ~which
329 1, 50 | determined, and this is the matter; and hence from ~the latter
330 1, 50 | of the intellect ~and of matter were the same. But this
331 1, 50 | this is clearly false. For matter ~receives the form, that
332 1, 50 | receiving is not that of matter, but of an ~immaterial substance.~
333 1, 50 | there is no composition of matter and form in an ~angel, yet
334 1, 50 | first is that of form and matter, whereby the nature is ~
335 1, 50 | Therefore if there be no matter, and ~supposing that the
336 1, 50 | itself subsists without matter, there ~nevertheless still
337 1, 50 | infinite on the part of ~matter, but finite in their form,
338 1, 50 | which is limited by the matter which ~receives it. But
339 1, 50 | as not received in any matter.~Aquin.: SMT FP Q[50] A[
340 1, 50 | cannot be said that their matter is receptive of ~an intelligible
341 1, 50 | Metaph. i, text 31) because matter is of the ~very nature of
342 1, 50 | opinion of such as hold that ~matter is the cause of the distinction
343 1, 50 | to be taken according to matter, nor according to bodies,
344 1, 50 | angels be not composed of matter and form, as was said ~above (
345 1, 50 | And if the ~angels had matter, not even then could there
346 1, 50 | it would be necessary for matter to be the principle of ~
347 1, 50 | powers; and such diversity of matter causes diversity not merely ~
348 1, 50 | all corruption, death, ~matter, and generation."~Aquin.:
349 1, 50 | being separated from the matter. Hence, ~since an angel
350 1, 50 | according to its form: whereas matter is an actual being by the
351 1, 50 | Consequently a subject composed of matter and form ceases to be actually ~
352 1, 50 | form is separated from the matter. But if the form subsists
353 1, 50 | least the potentiality of matter.~
354 1, 51 | resolved into pre-existing matter; ~nevertheless Christ had
355 1, 52 | have been deceived in this matter. For some who were ~unable
356 1, 53 | was dark, or in which the matter ~was under the privation
357 1, 53 | the form of fire in the matter. And so illumination and ~
358 1, 53 | term ~of the alteration of matter, and illumination is the
359 1, 54 | while He made primary matter "nigh unto ~nothing"; from
360 1, 54 | simpler nature ~than primary matter, as being closer to God.
361 1, 54 | closer to God. But primary matter is its ~own power. Therefore
362 1, 54 | species, results from the matter, which is ~the principle
363 1, 54 | Reply OBJ 3: The power of matter is a potentiality in regard
364 1, 55 | things which are without matter, the intellect ~is the same
365 1, 55 | Therefore in things without matter, such as the angels, the ~
366 1, 55 | the potentiality of the matter: because the potentiality
367 1, 55 | the potentiality of the matter ~extends to more things
368 1, 55 | things which are without matter, the intellect is the same
369 1, 55 | bodies the potentiality of matter is not entirely ~perfected
370 1, 55 | which form is without matter but not without material
371 1, 55 | nature of a form which is in matter, and the nature of ~a form
372 1, 55 | intellect by abstraction from matter and from ~material conditions.
373 1, 56 | transient action the object or matter ~into which the action passes
374 1, 56 | particularity, but on account of the matter, which is ~their principle
375 1, 56 | things subsisting without matter, as the angels are, there
376 1, 56 | passes into ~some other matter.~Aquin.: SMT FP Q[56] A[
377 1, 57 | angel is ~immaterial, while matter is the principle of singularity.
378 1, 57 | the thing, as to both ~its matter and its form. And for as
379 1, 57 | of all things, as to both matter and form, in so far as there ~
380 1, 57 | form, but also as to their matter.~Aquin.: SMT FP Q[57] A[
381 1, 58 | elements, one of which is as matter to the ~other. But there
382 1, 59 | the ~essence, but from the matter which desires being before
383 1, 61 | substance be a form without matter, "straightway it has being
384 1, 61 | effect by changing the matter from a state of potentiality
385 1, 61 | corporeal creatures are one in matter; while the angels ~do not
386 1, 61 | do not agree with them in matter. Consequently the creation
387 1, 61 | Consequently the creation of the matter ~of the corporeal creature
388 1, 62 | difference is because of the matter. Furthermore, ~there is
389 1, 65 | for ~ever, at least as to matter, since what is created will
390 1, 65 | for ever as regards their matter, though ~they change as
391 1, 65 | perfection of the whole, as the matter for the form, since the
392 1, 65 | parts ~are, as it were, the matter of the whole. Furthermore,
393 1, 65 | is by creation, by which ~matter itself is produced: for
394 1, 65 | living than understanding, matter than form. The more widely,
395 1, 65 | From forms that are without matter come the ~forms that are
396 1, 65 | come the ~forms that are in matter." But forms that are without
397 1, 65 | But forms that are without matter are ~spiritual substances,
398 1, 65 | substances, and forms that are in matter are the forms of ~bodies.
399 1, 65 | suppose ~that this corporeal matter serves the angels at their
400 1, 65 | God thus." But corporeal matter may be said thus to serve ~
401 1, 65 | the forms ~of corporeal matter are derived from, and formed
402 1, 65 | so far as ~in corporeal matter there abides the impression
403 1, 65 | not subsist "per se" in matter, but in ~the intellect only.
404 1, 65 | all the forms of corporeal matter, as the form of ~his handiwork
405 1, 65 | devil formed ~corporeal matter, and differentiated it into
406 1, 65 | immaterial form, but ~by matter being brought from potentiality
407 1, 65 | God, whose bidding alone matter obeys, as its own proper ~
408 1, 65 | OBJ 2: Forms received into matter are to be referred, not
409 1, 66 | formlessness of created matter preceded in time its ~formation?~(
410 1, 66 | formation?~(2) Whether the matter of all corporeal things
411 1, 66 | contemporaneously with ~formless matter?~(4) Whether time was created
412 1, 66 | formlessness of created matter preceded in time its formation?~
413 1, 66 | seem that formlessness of matter preceded in time its ~formation.
414 1, 66 | understood the formlessness of matter, as Augustine says ~(Confess.
415 1, 66 | Confess. xii, 12). Therefore matter was formless until it received
416 1, 66 | Para. 1/1~OBJ 3: Further, matter is higher than accident,
417 1, 66 | higher than accident, for matter is part of ~substance. But
418 1, 66 | could, therefore, cause matter to exist ~without form.~
419 1, 66 | in time the formation of matter, it follows that at the ~
420 1, 66 | that the formlessness of matter ~was not prior in time to
421 1, 66 | hold that formlessness of ~matter preceded in time its formation.
422 1, 66 | takes the formlessness of matter in a different sense from
423 1, 66 | that the formlessness of matter was prior in time either
424 1, 66 | clear. For it formless matter preceded in duration, it
425 1, 66 | form. To say, then, that matter preceded, but ~without form,
426 1, 66 | maintained that primary matter was some ~corporeal thing
427 1, 66 | must assert that primary matter was not created altogether
428 1, 66 | if the ~formlessness of matter be taken as referring to
429 1, 66 | the condition of primary ~matter, which in itself is formless,
430 1, 66 | formlessness of corporeal matter preceded its form in ~duration.
431 1, 66 | in this passage. primary matter itself is signified ~on
432 1, 66 | to make the idea of such ~matter intelligible to an ignorant
433 1, 66 | invisible and shapeless," that matter is ~known by means of form.
434 1, 66 | form; thus ~Plato says that matter is "place" [*Timaeus, quoted
435 1, 66 | a kind of act; ~whereas matter, as such, is essentially
436 1, 66 | is more repugnant that matter should be in act without
437 1, 66 | time to the ~informing of matter, this arose, not from want
438 1, 66 | 1/1~Whether the formless matter of all corporeal things
439 1, 66 | would seem that the formless matter of all corporeal things
440 1, 66 | shapeless, whereby, he says, the matter of ~all corporeal things
441 1, 66 | designated. Therefore the matter of all ~corporeal things
442 1, 66 | one in genus are one in matter." But all corporeal things
443 1, 66 | genus of body. Therefore the matter of all bodies is the same.~
444 1, 66 | all bodies have the same matter.~Aquin.: SMT FP Q[66] A[
445 1, 66 | Para. 1/1~OBJ 4: Further, matter, considered in itself, is
446 1, 66 | is due to form. Therefore matter considered in itself is ~
447 1, 66 | contrary, Things of which the matter is the same are mutually ~
448 1, 66 | mutually. Therefore their matter is not the same.~Aquin.:
449 1, 66 | elements have ~one common matter, as their mutual generation
450 1, 66 | prove, it ~followed that the matter of all bodies is the same.
451 1, 66 | not to the ~condition of matter, but to the will of the
452 1, 66 | Avicebron taught unity ~of matter in all bodies, arguing from
453 1, 66 | corporeity would inhere in matter ~immutably and so far all
454 1, 66 | follows necessarily that the matter of ~corruptible and incorruptible
455 1, 66 | bodies is not the same. For matter, as it ~is in itself, is
456 1, 66 | form, and "vice versa." Matter, therefore, whilst existing
457 1, 66 | should possess the same ~matter.~Aquin.: SMT FP Q[66] A[
458 1, 66 | heavenly body itself is the matter of the heaven - beings in ~
459 1, 66 | follows, then, that the matter of the heavenly bodies,
460 1, 66 | this form perfects this matter in ~such a way that there
461 1, 66 | 20] says. So, ~then, the matter of the heavenly bodies and
462 1, 66 | we may say that formless matter is one with ~the unity of
463 1, 66 | Therefore for this reason the matter of the celestial bodies
464 1, 66 | the elemental, because the matter of the celestial ~is not
465 1, 66 | the same time as formless ~matter?~Aquin.: SMT FP Q[66] A[
466 1, 66 | the ~same time as formless matter. For the empyrean, if it
467 1, 66 | contemporaneously with ~formless matter.~Aquin.: SMT FP Q[66] A[
468 1, 66 | created together with formless matter.~Aquin.: SMT FP Q[66] A[
469 1, 66 | created together with formless matter.~Aquin.: SMT FP Q[66] A[
470 1, 66 | simultaneously with formless matter?~Aquin.: SMT FP Q[66] A[
471 1, 66 | simultaneously with ~formless matter. For Augustine says (Confess.
472 1, 66 | the primary corporeal ~matter, and the angelic nature. "
473 1, 66 | not created with ~formless matter.~Aquin.: SMT FP Q[66] A[
474 1, 66 | heaven, formless corporeal ~matter, and time. It must be observed,
475 1, 66 | angelic nature and corporeal matter - making no ~mention of
476 1, 66 | angelic nature ~and formless matter, precede the formation,
477 1, 66 | that ~the formlessness of matter preceded by duration its
478 1, 66 | angelic nature and formless matter precede time by origin or
479 1, 66 | opinion of some holy writers matter was in some ~measure formless
480 1, 67 | would be corrupted, and its matter would ~receive a new form.
481 1, 67 | does it appear from what ~matter a body can be daily generated
482 1, 67 | existing in its own ~proper matter: just as fire in aerial
483 1, 67 | just as fire in aerial matter is "flame," or in earthly ~
484 1, 67 | flame," or in earthly ~matter is "burning coal." Nor must
485 1, 67 | substantial form. For when matter receives its ~form perfectly,
486 1, 67 | by the transmutation of matter, as though ~matter were
487 1, 67 | transmutation of matter, as though ~matter were in receipt of a substantial
488 1, 67 | heaven," and formless matter of the corporeal creature
489 1, 67 | that the ~formlessness of matter preceded its form in duration,
490 1, 67 | preceded its form in duration, matter must be held ~to have been
491 1, 67 | sun this returned to ~the matter of which it had been formed.
492 1, 67 | incorruptible. For in that case its ~matter cannot take on another form.~
493 1, 68 | days was formed out of ~matter created before days began.
494 1, 68 | formed out of pre-existing matter, for if so it would be liable
495 1, 68 | hold that formlessness of matter preceded ~in time its formation,
496 1, 68 | the first form received by matter is the ~elemental.~Aquin.:
497 1, 68 | naturally incorruptible, is of a matter not susceptible ~of change
498 1, 68 | could not be made out of matter existing ~antecedently in
499 1, 68 | the element ~but formless matter. Augustine, in fact, says (
500 1, 68 | stated, we may understand the matter of bodies to be ~signified.~
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