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Part, Question
1 1, 2 | contrary, It is said in the person of God: "I am Who am." (
2 1, 8 | inferior bodies, and in the person of these it is said, "He
3 1, 12 | Quaest. qu. xxxii): "One ~person cannot see one and the same
4 1, 12 | infinitely; thus, for instance, a person can have a ~probable opinion
5 1, 12 | Thus ~Paul, or any other person who sees God, by the very
6 1, 13 | similitude; as for instance a person can be called "Achilles" ~
7 1, 16 | the ~statement - "that a person commits fornication is true" -
8 1, 16 | argue, "Therefore that this person fornicates is from ~God",
9 1, 17 | sweet seems bitter to a sick person. But as to common objects
10 1, 19 | cause of the will in the person who wills, in the same way
11 1, 19 | the understanding, in the person that understands. The case ~
12 1, 19 | Further, it is said in the person of the Lord: "I will speak ~
13 1, 19 | when he works in his own person; in ~that way the expression
14 1, 20 | that one wills, and to the person for whom one wills it: since
15 1, 20 | wills it: since to love a ~person is to wish that person good.
16 1, 20 | person is to wish that person good. Hence, inasmuch as
17 1, 20 | of the good itself that a person wills for the ~beloved.
18 1, 20 | the Word of God in ~the person of Christ more than He loves
19 1, 21 | must ~be considered that a person is said to be merciful [
20 1, 23 | things foreknown, but in the person who ~foreknows them. Therefore,
21 1, 23 | predestined; but ~only in the person who predestines. We have
22 1, 23 | sense for a mission which a ~person conceives in the mind; and
23 1, 23 | includes the will to permit a person to fall into sin, and to ~
24 1, 23 | from the free-will of the person ~who is reprobated and deserted
25 1, 23 | away from the ~power of the person reprobated. Hence, when
26 1, 23 | 2: When the will of the person choosing is incited to make
27 1, 23 | that God gives ~grace to a person, and pre-ordains that He
28 1, 23 | are given gratuitously, a person can give more or less, just
29 1, 23 | may be said to belong to a person in two ways; ~first, by
30 1, 23 | crown by mortal sin. Another person ~receives that crown thus
31 1, 23 | so ~the salvation of a person is predestined by God in
32 1, 23 | that ~whatever helps that person towards salvation falls
33 1, 23 | is said to be helped by a person through whom he carries
34 1, 27 | as is declared in the ~person of the divine Wisdom, "The
35 1, 27 | is; and so it is that the Person proceeding as ~love receives
36 1, 27 | the procession of a divine person; but is indicated by the ~
37 1, 28 | is the relation of ~the person proceeding from the principle;
38 1, 28 | and the relation of the person proceeding ~is called procession:
39 1, 29 | signification of this word "person"; (2) the number of the ~
40 1, 29 | 1) The ~definition of "person."~(2) The comparison of
41 1, 29 | 2) The comparison of person to essence, subsistence,
42 1, 29 | 3) Whether the name of person is becoming to God?~(4)
43 1, 29 | 1/1~The definition of "person"~Aquin.: SMT FP Q[29] A[
44 1, 29 | seem that the definition of person given by Boethius (De ~Duab.
45 1, 29 | insufficient - that is, "a person is an individual ~substance
46 1, 29 | subject to ~definition. But "person" signifies something singular.
47 1, 29 | something singular. Therefore person ~is improperly defined.~
48 1, 29 | above in the definition of person, ~is either first substance,
49 1, 29 | intention. Therefore, since person is the name ~of a thing (
50 1, 29 | Aristotle ~says (Phys. ii). But person exists in things immovable,
51 1, 29 | into the ~definition of person, but the word should rather
52 1, 29 | nature; but it is not a person. Therefore person is not
53 1, 29 | not a person. Therefore person is not properly ~defined
54 1, 29 | substances; and this name is "person."~Aquin.: SMT FP Q[29] A[
55 1, 29 | placed in the definition of ~person, as signifying the singular
56 1, 29 | this way Boethius defines person.~Aquin.: SMT FP Q[29] A[
57 1, 29 | substance" in the ~definition of person stands for first substance,
58 1, 29 | assumptibility is excluded from person; for the human ~nature in
59 1, 29 | nature in Christ is not a person, since it is assumed by
60 1, 29 | placed in the ~definition of person to signify the mode of subsistence
61 1, 29 | So in the definition of "person," which means ~the singular
62 1, 29 | definition nor the name of person belongs to it.~Aquin.: SMT
63 1, 29 | Thes. Para. 1/1~Whether "person" is the same as hypostasis,
64 1, 29 | OBJ 1: It would seem that "person" is the same as "hypostasis," ~"
65 1, 29 | this with us signifies "person." Therefore "person" is ~
66 1, 29 | signifies "person." Therefore "person" is ~altogether the same
67 1, 29 | God; which implies that "person" and ~"subsistence" have
68 1, 29 | same meaning. Therefore "person" and "subsistence" ~mean
69 1, 29 | called "hypostasis" and "person." Therefore all the aforesaid
70 1, 29 | nor matter can be called person. Therefore person differs ~
71 1, 29 | called person. Therefore person differs ~from the others.~
72 1, 29 | of substances, this name "person" signifies in the genus ~
73 1, 29 | nature ~of hypostasis and person. For soul, flesh, and bone
74 1, 29 | Therefore hypostasis and person add the individual ~principles
75 1, 29 | Para. 1/1~Whether the word "person" should be said of God?~
76 1, 29 | would seem that the name "person" should not be said of God. ~
77 1, 29 | oracles." But the name "person" is ~not expressed to us
78 1, 29 | New Testament. Therefore "person" is ~not to be applied to
79 1, 29 | De Duab. Nat.): "The word person seems to ~be taken from
80 1, 29 | comedies and ~tragedies. For person comes from sounding through [
81 1, 29 | sense. Therefore the word "person" is ~only applied to God
82 1, 29 | 1~OBJ 3: Further, every person is a hypostasis. But the
83 1, 29 | honey." Therefore the word "person" should not be said of God.~
84 1, 29 | But the definition of "person," as given above, ~does
85 1, 29 | substance. Therefore the word ~"person" ought not to be attributed
86 1, 29 | Athanasius we say: "One is the person ~of the Father, another
87 1, 29 | Para. 1/1~I answer that, "Person" signifies what is most
88 1, 29 | every perfection, this name "person" is fittingly ~applied to
89 1, 29 | OBJ 1: Although the word "person" is not found applied to
90 1, 29 | OBJ 2: Although this name "person" may not belong to God as ~
91 1, 29 | and tragedies, the name "person" was given to signify those
92 1, 29 | by some the definition of person is given as ~"hypostasis
93 1, 29 | rational nature is called a "person." Now the dignity of the
94 1, 29 | dignity; and thus the name "person" ~pre-eminently belongs
95 1, 29 | is not a definition of ~person in the sense we use when
96 1, 29 | definition by adding that "Person" in ~God is "the incommunicable
97 1, 29 | 1/1~Whether this word "person" signifies relation?~Aquin.:
98 1, 29 | would seem that this word "person," as applied to God, does ~
99 1, 29 | When we speak of the person of the Father, we mean nothing
100 1, 29 | substance of the Father, for person is said in regard to Himself,
101 1, 29 | Three persons." Therefore person signifies essence.~Aquin.:
102 1, 29 | But the definition of "person" is this: "The ~individual
103 1, 29 | above stated. Therefore ~"person" signifies substance.~Aquin.:
104 1, 29 | Para. 1/1~OBJ 4: Further, person in men and angels does not
105 1, 29 | But no word belongs to person more ~strictly than the
106 1, 29 | strictly than the very word "person" itself. Therefore this
107 1, 29 | itself. Therefore this word "person" ~signifies relation.~Aquin.:
108 1, 29 | the meaning of this word ~"person" in God, from the fact that
109 1, 29 | thought that this word "person" of itself expresses ~absolutely
110 1, 29 | persons," or, "one is the person of the Father, another of ~
111 1, 29 | explanation; ~for, if this word "person," by force of its own signification,
112 1, 29 | maintained that this word "person" ~in God signifies both
113 1, 29 | indirectly, ~forasmuch as "person" means as it were "by itself
114 1, 29 | as ~in the definition of "person" the term nature is mentioned
115 1, 29 | the meaning of ~this word "person" in general; and another
116 1, 29 | another to ask the meaning of "person" ~as applied to God. For "
117 1, 29 | as applied to God. For "person" in general signifies the
118 1, 29 | from others. Therefore "person" in any nature signifies ~
119 1, 29 | though not belonging to "person" in general, ~nevertheless
120 1, 29 | meaning of a particular human person.~Aquin.: SMT FP Q[29] A[
121 1, 29 | Father, Who is a divine person. Therefore a ~divine person
122 1, 29 | person. Therefore a ~divine person signifies a relation as
123 1, 29 | true to say ~that the name "person" signifies relation directly,
124 1, 29 | into the notion of the ~person indirectly. Thus we can
125 1, 29 | signification of the word ~"person" was not clearly perceived
126 1, 29 | heretics. ~Hence, this word "person" was used just as any other
127 1, 29 | signification, so that this word "person" means relation not only
128 1, 29 | Reply OBJ 1: This word "person" is said in respect to itself,
129 1, 29 | signification ~of divine person, but not in that of an angelic
130 1, 29 | an angelic or of a human person, the ~word "person" is used
131 1, 29 | human person, the ~word "person" is used in an equivocal
132 1, 30 | The community of the term "person."~Aquin.: SMT FP Q[30] A[
133 1, 30 | several persons in God. For ~person is "the individual substance
134 1, 30 | Athanasius says: "One is the person of the Father, ~another
135 1, 30 | A[4]) that this word ~"person" signifies in God a relation
136 1, 30 | OBJ 1: The definition of "person" includes "substance," not
137 1, 30 | intellect. But in God, one person proceeds from the will,
138 1, 30 | God not ~only is there a person proceeding from the will,
139 1, 30 | the production of a divine person. But ~also in the Holy Ghost
140 1, 30 | Ghost ~produces a divine person; and that person another;
141 1, 30 | divine person; and that person another; and so to infinity.~
142 1, 30 | needs belong to ~the same person. Since then paternity and
143 1, 30 | subsisting paternity is the person of the Father; and the subsisting ~
144 1, 30 | subsisting ~filiation is the person of the Son. The other two
145 1, 30 | two cannot belong to one person: ~hence either one of them
146 1, 30 | one must belong to one person, and the other to the other.
147 1, 30 | procession are ~derived, if the person generating and the person
148 1, 30 | person generating and the person generated proceeded from ~
149 1, 30 | generated proceeded from ~the person spirating; and this is against
150 1, 30 | spiration belongs to the person ~of the Father, and to the
151 1, 30 | of the Father, and to the person of the Son, forasmuch as
152 1, 30 | procession belongs to the other person who is called the person
153 1, 30 | person who is called the person of ~the Holy Ghost, who
154 1, 30 | is not separated from the person of the Father and of the
155 1, 30 | does not belong to only one person; nor is it a ~personal relation -
156 1, 30 | relation - i.e. constituting a person. The three ~relations -
157 1, 30 | persons; for paternity is the ~person of the Father, filiation
158 1, 30 | Father, filiation is the person of the Son, procession is ~
159 1, 30 | Son, procession is ~the person of the Holy Ghost proceeding.~
160 1, 30 | Father produced a divine person by His goodness, the Holy
161 1, 30 | principle of ~another divine person; because He Himself proceeds
162 1, 30 | undivided; and ~when we say the person is one, it signifies the
163 1, 30 | is one, it signifies the person undivided; and ~when we
164 1, 30 | 1/1~Whether this term "person" can be common to the three
165 1, 30 | would seem that this term "person" cannot be common to the ~
166 1, 30 | essence. But this term "person" does not signify the essence
167 1, 30 | But ~the very meaning of person is that it is incommunicable;
168 1, 30 | Therefore this term "person" is not common to all the
169 1, 30 | 3: Further, if the name "person" is common to the three,
170 1, 30 | three persons would be one person; nor again is it so logically; ~
171 1, 30 | so logically; ~otherwise person would be a universal. But
172 1, 30 | Therefore this term 'person' is not common to the three.~
173 1, 30 | persons," because what a person is, is ~common to them.~
174 1, 30 | itself shows that this term ~"person" is common to the three
175 1, 30 | there would be only one person of the ~three, as also one
176 1, 30 | forasmuch as the definition of "person" contains the word ~"incommunicable."
177 1, 30 | intention, as ~the definition of person contains the word "individual";
178 1, 30 | excluded by the fact that "person" is not a name of ~exclusion
179 1, 30 | human affairs this name "person" is common by a ~community
180 1, 30 | things; while this name "person" is not given to signify
181 1, 30 | nature. Thus this ~name "person" is common in idea to the
182 1, 30 | 1~Reply OBJ 2: Although person is incommunicable, yet the
183 1, 30 | affairs is the community of ~person the same as community of
184 1, 31 | Further, the terms "other person" and "other thing" [alius
185 1, 31 | So if the Son is ~another person from the Father, it follows
186 1, 31 | although the Father is one person, the Son another, and the
187 1, 31 | Sabellius, who placed unity of ~person with the unity of essence.~
188 1, 31 | nature, as He is another person and another hypostasis.~
189 1, 31 | the sense of hypostasis or person. ~But diversity requires
190 1, 31 | are one thing, but not one person.~Aquin.: SMT FP Q[31] A[
191 1, 31 | be ~predicated of every person "per se," and of all the
192 1, 31 | Father" can signify the person of the Father; and then ~
193 1, 31 | true; for no man is that person: or it can signify that
194 1, 31 | man is not white." But one person is in the concept of another;
195 1, 31 | because the Son is another person than the Father, but not
196 1, 31 | tends to exclude ~another Person rather than other things.
197 1, 31 | it as referring to the person of the Father, but to the
198 1, 31 | Or, if understood of the person of ~the Father, the other
199 1, 31 | seem to signify (for the person of the ~Father could not
200 1, 32 | regards knowledge of a ~third person - i.e. of the Holy Ghost -
201 1, 32 | word," not as meaning the ~Person begotten in God, but as
202 1, 32 | the knowledge of the third person, ~because they deviated
203 1, 32 | signified as "What"; and ~the person as "Who"; and the property
204 1, 32 | second motive is because one person in God is related to two ~
205 1, 32 | two ~persons - namely, the person of the Father to the person
206 1, 32 | person of the Father to the person of the Son and ~the person
207 1, 32 | person of the Son and ~the person of the Holy Ghost. This
208 1, 32 | since there is only ~one Person of the Father, it is necessary
209 1, 32 | there must be in some one person two or more notions, as
210 1, 32 | more notions, as in the person of ~the Father there is
211 1, 32 | differ, ~it follows that the person of the Father is composed
212 1, 32 | the Holy Ghost no other person proceeds. And in ~this respect
213 1, 32 | whereby we know a divine ~Person. Now the divine persons
214 1, 32 | and by these two modes a person can be ~known. Therefore
215 1, 32 | be ~known. Therefore the Person of the Father cannot be
216 1, 32 | filiation"; and ~also by another person proceeding from Him, the
217 1, 32 | is from Him, as no divine person proceeds from Him.~Aquin.:
218 1, 32 | several properties of one Person, as they are not ~relatively
219 1, 32 | 1/1~Reply OBJ 4: Since Person implies dignity, as stated
220 1, 32 | Spirit from the fact that no ~person is from Him. For this does
221 1, 33 | Out. Para. 1/1 - OF THE PERSON OF THE FATHER (FOUR ARTICLES)~
222 1, 33 | persons singly; and first, the Person of the Father, ~concerning
223 1, 33 | Principle?~(2) Whether the person of the Father is properly
224 1, 33 | follows that ~the Son is a person principled, and is therefore
225 1, 33 | properly the name of a divine person? ~Aquin.: SMT FP Q[33] A[
226 1, 33 | properly the name of ~a divine person. For the name "Father" signifies
227 1, 33 | signifies relation. Moreover ~"person" is an individual substance.
228 1, 33 | properly a name signifying a Person.~Aquin.: SMT FP Q[33] A[
229 1, 33 | proper name of the divine person is begetter and genitor
230 1, 33 | proper name of any divine person.~Aquin.: SMT FP Q[33] A[
231 1, 33 | The proper name of any person signifies that whereby the ~
232 1, 33 | signifies that whereby the ~person is distinguished from all
233 1, 33 | which distinguishes the person of the Father from all other
234 1, 33 | the proper ~name of the person of the Father.~Aquin.: SMT
235 1, 33 | relation is not a subsisting person. So this name ~"father"
236 1, 33 | among us does not signify a person, but the relation of a ~
237 1, 33 | but the relation of a ~person. In God, however, it is
238 1, 33 | Father" is a subsisting person. ~Hence, as above explained (
239 1, 33 | Q[29], A[4]), this name "person" in God ~signifies a relation
240 1, 33 | expressive as regards the divine person than genitor or ~begettor.~
241 1, 33 | personal name, belongs to the ~person of the Father; and taken
242 1, 33 | nature, according as a divine person is Father of the Son, and
243 1, 33 | importing regard of one ~Person to another Person, before
244 1, 33 | of one ~Person to another Person, before it imports the regard
245 1, 33 | For in the concept of ~the person of the Father, God is understood;
246 1, 33 | personal relations; because the person proceeding in ~God proceeds
247 1, 33 | privation, it follows that the Person of the Father is ~imperfect;
248 1, 33 | is the principle of the person begotten, ~so is He of the
249 1, 33 | begotten, ~so is He of the person proceeding. So if by reason
250 1, 33 | of his opposition to ~the person begotten, it is proper to
251 1, 33 | meaning that a certain person of ~the divine nature is
252 1, 33 | not begotten, while some person of the same nature ~is begotten.
253 1, 33 | unbegotten" belongs ~to a divine person as the principle of another
254 1, 33 | the principle of another person; so that it be ~understood
255 1, 33 | procession, as a subsisting person; nor does it belong to the
256 1, 33 | but ~proceeds from the person begotten.~
257 1, 34 | Out. Para. 1/2 - OF THE PERSON OF THE SON (THREE ARTICLES)~
258 1, 34 | ARTICLES)~We next consider the person of the Son. Three names
259 1, 34 | OBJ 4: Further, no divine person is made. But the Word of
260 1, 34 | spoken" belongs to ~each Person, for not only is the word
261 1, 34 | Therefore in this manner to one ~person alone in God does it belong
262 1, 34 | word, it belongs to each Person to be spoken. For the ~Father,
263 1, 34 | understands. Thus, only the Person who utters the Word is "
264 1, 34 | in ~God, although each Person understands and is understood,
265 1, 34 | the Son is a subsisting person in God. But word does not
266 1, 34 | the ~proper name of the person of the Son.~Aquin.: SMT
267 1, 34 | every proper name of a person signifies some property
268 1, 34 | signifies some property of ~that person. Therefore, if the Word
269 1, 34 | is the proper name of the person of the Son. For it ~signifies
270 1, 34 | of the intellect: and the person Who proceeds in ~God, by
271 1, 34 | everything that makes a person known may be ~called his
272 1, 34 | indirectly in the name of the ~person; for person is an individual
273 1, 34 | name of the ~person; for person is an individual substance
274 1, 34 | Therefore the name of a divine person, as regards the personal
275 1, 36 | Out. Para. 1/1 - OF THE PERSON OF THE HOLY GHOST (FOUR
276 1, 36 | treat of what belongs to the person of the Holy Ghost, Who ~
277 1, 36 | proper name of one divine ~Person?~(2) Whether that divine
278 1, 36 | 2) Whether that divine person Who is called the Holy Ghost,
279 1, 36 | proper name of one divine person?~Aquin.: SMT FP Q[36] A[
280 1, 36 | proper ~name of one divine person. For no name which is common
281 1, 36 | the proper name of any one person. But this name of 'Holy ~
282 1, 36 | specially to the third ~Holy Person, we have an example from
283 1, 36 | proper name of a ~divine person.~Aquin.: SMT FP Q[36] A[
284 1, 36 | proper name of a divine Person.~Aquin.: SMT FP Q[36] A[
285 1, 36 | is the name of a divine Person He cannot ~be called the
286 1, 36 | proper name of a divine Person.~Aquin.: SMT FP Q[36] A[
287 1, 36 | is the name of a divine person.~Aquin.: SMT FP Q[36] A[
288 1, 36 | for which reason the Person proceeding ~in that manner
289 1, 36 | so to ~signify the divine Person, Who proceeds by way of
290 1, 36 | from the ~fact that the person who is called "Holy Ghost"
291 1, 36 | Therefore ~because the divine person proceeds by way of the love
292 1, 36 | whereby God is ~loved, that person is most properly named "
293 1, 36 | accommodated to signify a Person distinct from the others
294 1, 36 | principle as regards a divine person; but ~rather the reverse.
295 1, 36 | but belong only to the one person of the Father. If therefore
296 1, 36 | related to them. Hence, as the person of the Father is one, it
297 1, 36 | it would ~follow that the person of the Son and of the Holy
298 1, 36 | displayed. So if from the one Person of ~the Father, two persons
299 1, 36 | and the Son would be one person; nor again do we ~designate
300 1, 36 | regards ~any other divine person. Therefore neither are the
301 1, 36 | principle" stands either for the person of the Father, or for ~the
302 1, 36 | the Father, or for ~the person of the Son; and in either
303 1, 36 | number does not signify ~"person," but "property," it must
304 1, 36 | does ~not stand for one person only, but indistinctly for
305 1, 37 | in the singular of ~each person and of all together, is
306 1, 37 | together, is a proper name of a person. Therefore ~this name, "
307 1, 37 | Holy Ghost is a subsisting person, but love is not ~used to
308 1, 37 | to signify a subsisting person, but rather an action passing
309 1, 37 | circumlocution as ~regards the person Who proceeds, and the relations
310 1, 37 | love" is the name of ~the person and "to love" is a notional
311 1, 37 | the medium, but the third person in the ~Trinity; whereas
312 1, 37 | speaks by the Word, as by the Person proceeding, "and speaks
313 1, 37 | imports a ~determinate person proceeding; since "to speak"
314 1, 37 | the Holy Ghost, as by ~the person proceeding, and by Love
315 1, 37 | the production of a divine person, but ~also the person produced,
316 1, 37 | divine person, but ~also the person produced, by way of love,
317 1, 38 | to be his. Now a divine person is ~said to belong to another,
318 1, 38 | and in this way a divine person ~cannot be possessed, except
319 1, 38 | can be moved by a divine person, not, however, in such a
320 1, 38 | able to enjoy the divine person, and to use the effect thereof.
321 1, 38 | can possess the divine person. Nevertheless in order that
322 1, 38 | another source. Thus a divine person can "be given," and can
323 1, 38 | given. Hence the divine person is called Gift from ~eternity,
324 1, 38 | included ~in the idea of person, as stated above (Q[34],
325 1, 38 | every proper name of a person signifies a property. But ~
326 1, 39 | treat of what concerns the person in reference to the essence,
327 1, 39 | in God is the same as the person?~(2) Whether we should say
328 1, 39 | be appropriated to each person?~Aquin.: SMT FP Q[39] A[
329 1, 39 | essence is the same as the person?~Aquin.: SMT FP Q[39] A[
330 1, 39 | essence is not the same as person. ~For whenever essence is
331 1, 39 | whenever essence is the same as person or "suppositum," there can
332 1, 39 | essence is not the same as person.~Aquin.: SMT FP Q[39] A[
333 1, 39 | true ~of essence and of person. For person is distinct,
334 1, 39 | essence and of person. For person is distinct, whereas essence
335 1, 39 | essence is not. ~Therefore person and essence are not the
336 1, 39 | be subject to itself. But person is subject ~to essence;
337 1, 39 | hypostasis." Therefore ~person is not the same as essence.~
338 1, 39 | vi, 7): "When we say the ~person of the Father we mean nothing
339 1, 39 | substances is nothing else than ~person. But a difficulty seems
340 1, 39 | that in God essence and person ~differ, forasmuch as they
341 1, 39 | not really ~distinct from person; and yet that the persons
342 1, 39 | distinguished ~from each other. For person, as above stated (Q[29],
343 1, 39 | Reply OBJ 2: As essence and person in God differ in our way
344 1, 39 | not usual to say that the person is of the ~essence; but
345 1, 39 | that the essence is of the person. Therefore it does ~not
346 1, 39 | signifies a form ~as regards the person, it may properly be said
347 1, 39 | that the essence is of the ~person; but we cannot say the converse,
348 1, 39 | instance, the Father is a person of the ~"divine essence";
349 1, 39 | essence is different from person, which we should mean if
350 1, 39 | Deity," so ~also this word "person" signifies a being subsisting
351 1, 39 | form signified by the word "person" is not essence or ~nature,
352 1, 39 | names can stand for the person?~Aquin.: SMT FP Q[39] A[
353 1, 39 | names cannot stand for ~the person, so that we can truly say "
354 1, 39 | for essence, and not for person.~Aquin.: SMT FP Q[39] A[
355 1, 39 | notional predicate, stand for person.~Aquin.: SMT FP Q[39] A[
356 1, 39 | are made to stand for the Person. This opinion ~apparently
357 1, 39 | proper sense, stand for person, as does the ~word "man."
358 1, 39 | sometimes it ~stands for the person, either for only one, as
359 1, 39 | not naturally stand for person.~Aquin.: SMT FP Q[39] A[
360 1, 39 | word "God" stands for the person in a different way ~from
361 1, 39 | stands of itself for the person, even if there is ~no adjunct
362 1, 39 | adjunct determining it to the person - that is, to a distinct
363 1, 39 | restricted so as to stand for the person. So, when we say, "God ~
364 1, 39 | name "God" stands for the ~person of the Father. But when
365 1, 39 | determine this name to the person of the Son, and hence the ~
366 1, 39 | be added belonging to the person of the Son, this ~proposition,
367 1, 39 | God" is restricted to the person of the Father; so that it
368 1, 39 | Father" is befitting to the person of the Son; and in the negative
369 1, 39 | names can stand for the person?~Aquin.: SMT FP Q[39] A[
370 1, 39 | names can stand for the ~person, so that this proposition
371 1, 39 | essence can ~stand for the person of the Father. Thus the
372 1, 39 | its own nature stand for ~person. Thus the things which properly
373 1, 39 | signification, cannot stand for ~Person, because it signifies the
374 1, 39 | unity of essence and of person, the holy Doctors ~have
375 1, 39 | thing" and God stand for person, but not if they stand ~
376 1, 39 | case "thing" stands for person, and in the second it stands ~
377 1, 39 | identity of essence and person. The divine essence is not
378 1, 39 | really the ~same as one person, but it is really the same
379 1, 39 | three persons. ~Whence, one person, and two, and three, can
380 1, 39 | can of itself stand for ~person, whereas an adjunct is required
381 1, 39 | appropriate to any one person the names which are common
382 1, 39 | such belong only to the person to whom they are appropriated
383 1, 39 | by mode of form. But one person is not as a form to another; ~
384 1, 39 | Body Para. 2/2~The divine person can be manifested in a twofold
385 1, 39 | it would follow ~that one person would be as a form as regards
386 1, 39 | proper concept ~prior to person, according to our way of
387 1, 39 | to be appropriated to any person. Therefore the above terms ~
388 1, 39 | seem fitting; because one ~person does not receive formal
389 1, 39 | pointing out a certain person. This, however, is false; ~
390 1, 39 | however, is false; ~because no person is Father, Son and Holy
391 1, 39 | Father, to Whom any other person is not ~presupposed since
392 1, 39 | perceived at once in the person of the Father, even if by
393 1, 39 | but an appropriation to a person. The ~expression "Who is"
394 1, 39 | is appropriated to the person of the Son, not by ~reason
395 1, 39 | sometimes relate to the person of the Son; and in that
396 1, 39 | to point to a particular person, nevertheless ~everything
397 1, 39 | grammatically treated as a person, ~although in its own nature
398 1, 39 | its own nature it is not a person; as we may say, "this ~stone,"
399 1, 40 | relation is the same as person?~(2) Whether the relations
400 1, 40 | relation is the same as person?~Aquin.: SMT FP Q[40] A[
401 1, 40 | relation is not the same as person. For ~when things are identical,
402 1, 40 | multiplied. But in one person there are several relations;
403 1, 40 | several relations; as in the ~person of the Father there is paternity
404 1, 40 | relation exists in two person, as common spiration in
405 1, 40 | relation is not the same as person.~Aquin.: SMT FP Q[40] A[
406 1, 40 | But relation is in the person; nor can it ~be said that
407 1, 40 | property, ~is not the same as person in God.~Aquin.: SMT FP Q[
408 1, 40 | that is predicated of a Person ~is not predicated of His
409 1, 40 | property is not the ~same as person in God.~Aquin.: SMT FP Q[
410 1, 40 | the essence is the same as person, as appears from what was
411 1, 40 | necessarily be the same as person.~Aquin.: SMT FP Q[40] A[
412 1, 40 | 1 Para. 1/1~Reply OBJ 1: Person and property are really
413 1, 40 | property in God is ~the same person. For personal properties
414 1, 40 | spiration is the same as the person of the ~Father, and the
415 1, 40 | of the ~Father, and the person of the Son; not that it
416 1, 40 | is one self-subsisting ~person; but that as there is one
417 1, 40 | each other. In a ~divine person there is nothing to presuppose
418 1, 40 | constitute hypostasis or person. For origin taken ~in an
419 1, 40 | proceeding from a subsisting person, so that ~it presupposes
420 1, 40 | the way to a subsisting person, and as not yet ~constituting
421 1, 40 | not yet ~constituting the person.~Aquin.: SMT FP Q[40] A[
422 1, 40 | rational be ~taken away. But person is something added to hypostasis;
423 1, 40 | added to hypostasis; for person is "a ~hypostasis distinguished
424 1, 40 | property be taken away from a person, the hypostasis remains.~
425 1, 40 | property be removed from person, the ~hypostasis remains.~
426 1, 40 | Father's hypostasis or person remains.~Aquin.: SMT FP
427 1, 40 | constitute ~the notion of a person, and are thus called "personal
428 1, 40 | of a rational nature is a person, as ~appears from the definition
429 1, 40 | Boethius (De Duab. Nat.) that, "person is ~the individual substance
430 1, 40 | have hypostasis ~and not person, it would be necessary to
431 1, 40 | not the property from the person.~Aquin.: SMT FP Q[40] A[
432 1, 40 | 1 Para. 1/1~Reply OBJ 1: Person does not add to hypostasis
433 1, 40 | property be removed from the person, ~the hypostasis no longer
434 1, 40 | nature removed; for both person and hypostasis are ~individual
435 1, 40 | not only Father, but is a ~person, and is "someone," or a
436 1, 40 | follow ~that He is not a person.~Aquin.: SMT FP Q[40] A[
437 1, 40 | is the operation of the person of the ~Father. But paternity
438 1, 40 | paternity constitutes the person of the Father. Therefore
439 1, 40 | personal properties of the person proceeding; because ~origin,
440 1, 40 | signifies the way to a person ~constituted by the property.
441 1, 40 | non-personal relation of the person ~originating; as the notional
442 1, 40 | according as it constitutes the person; ~and thus the notional
443 1, 40 | an action ~presupposes a person acting.~Aquin.: SMT FP Q[
444 1, 40 | signifying the subsisting person; for then it would be necessary
445 1, 40 | but not ~as constituting a person.~Aquin.: SMT FP Q[40] A[
446 1, 40 | Nativity is the way to the person of the Son; and so, in ~
447 1, 40 | even as constituting ~the person of the Son. But active generation
448 1, 40 | signifies a proceeding from ~the person of the Father; wherefore
449 1, 41 | as regards these acts, a person proceeds from nothing or ~
450 1, 41 | regards the ~procession of person from person; wherefore the
451 1, 41 | procession of person from person; wherefore the acts which
452 1, 41 | action of the one producing a person is ~only the habitude of
453 1, 41 | of the principle to the person who is from the ~principle;
454 1, 41 | not another thing ~from person. But the person of the Son
455 1, 41 | thing ~from person. But the person of the Son is not another
456 1, 41 | said (Ecclus. 24:5), in the person of the ~Wisdom begotten,"
457 1, 41 | active ~power belong to one person as regards another, since
458 1, 41 | Para. 1/1~Reply OBJ 1: As a person, according to notional acts,
459 1, 41 | acts has no ~reference to a person as if made, but only as
460 1, 41 | but only as regards the person as ~proceeding.~Aquin.:
461 1, 41 | by ~creation: just as one person is distinct from the other
462 1, 41 | principle in regard to Person is said notionally. Therefore,
463 1, 41 | being in respect to the person of the Father, what the ~
464 1, 41 | created constitutes the person begetting, but is not that
465 1, 41 | but as ~constituting the person of the Father, otherwise
466 1, 41 | connoted, it is proper to the person of the ~Father. ~Aquin.:
467 1, 41 | Wherefore there can ~be but one person proceeding after the manner
468 1, 41 | the manner of word, which person is ~the Son; and but one
469 1, 41 | is ~the Son; and but one person proceeding after the manner
470 1, 41 | the manner of love, which ~person is the Holy Ghost.~Aquin.:
471 1, 41 | it is generated by some person.~Aquin.: SMT FP Q[41] A[
472 1, 42 | persons?~(2) Whether the person who proceeds is equal to
473 1, 42 | Whether the one divine person is in another?~(6) Whether
474 1, 42 | Thes. Para. 1/1~Whether the person proceeding is co-eternal
475 1, 42 | It would seem that the person proceeding is not co-eternal
476 1, 42 | God is the essence, or a ~person, or a notion. But the order
477 1, 42 | the relations, can one ~person be prior to another, not
478 1, 42 | divine nature exists in each person.~Aquin.: SMT FP Q[42] A[
479 1, 43 | is suitable for a divine person to be sent?~(2) Whether
480 1, 43 | In what sense a divine person is invisibly sent?~(4) Whether
481 1, 43 | it is fitting that each person be sent?~(5) Whether both
482 1, 43 | mission~(8) Whether any person sends Himself visibly or
483 1, 43 | Para. 1/1~Whether a divine person can be properly sent?~Aquin.:
484 1, 43 | would seem that a divine person cannot be properly sent.
485 1, 43 | the sender. But one divine person is not ~less than another.
486 1, 43 | than another. Therefore one person is not sent by another.~
487 1, 43 | Trin. vii). Therefore one person is not ~sent by another.~
488 1, 43 | does not apply to a divine person, Who is ~everywhere. Therefore
489 1, 43 | not suitable for a divine person to be sent.~Aquin.: SMT
490 1, 43 | the mission of a divine person is a fitting thing, as ~
491 1, 43 | the ~mission of a divine person; for the divine person sent
492 1, 43 | divine person; for the divine person sent neither begins to ~
493 1, 43 | temporally. ~But a divine person is not changed. Therefore
494 1, 43 | the mission of a divine ~person is not temporal, but eternal.~
495 1, 43 | procession of the divine person into ~the divine nature,
496 1, 43 | possessed; but that a ~divine person be possessed by any creature,
497 1, 43 | Reply OBJ 2: That a divine person may newly exist in anyone,
498 1, 43 | from change of the divine ~person, but from change in the
499 1, 43 | the relation of a divine ~person to His principle must be
500 1, 43 | invisible mission of the divine person is only according to ~the
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