1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-2551
Part, Question
1 1, 1 | and that ~after a long time, and with the admixture
2 1, 2 | possible not to be at some time is not. ~Therefore, if everything
3 1, 2 | possible not to be, then at one time there ~could have been nothing
4 1, 2 | existing. Therefore, if at one ~time nothing was in existence,
5 1, 3 | potentiality is prior in time to the actuality; nevertheless, ~
6 1, 7 | contradictories are true at ~the same time), so likewise He cannot
7 1, 7 | 4: Further, movement and time have quantity and continuity
8 1, 7 | not against the nature of time and movement to be infinite, ~
9 1, 7 | determinate indivisible in time and circular movement is
10 1, 7 | Reply OBJ 4: Movement and time are whole, not actually
11 1, 7 | agrees with the ~totality of time and movement: for it is
12 1, 7 | carried on for an ~infinite time. In this way they said that
13 1, 8 | Further, the relation of time to succession is the same
14 1, 8 | cannot be ~in many parts of time. Another kind of the indivisible
15 1, 9 | moves Himself neither by time, nor by place." ~Therefore
16 1, 10 | Whether eternity differs from time?~(5) The difference of aeviternity,
17 1, 10 | aeviternity, as there is one time, and one ~eternity?~Aquin.:
18 1, 10 | of eternity by means ~of time, which is nothing but the
19 1, 10 | movement, makes us apprehend time, which is nothing else but
20 1, 10 | As therefore the ~idea of time consists in the numbering
21 1, 10 | are said to be measured by time which have a ~beginning
22 1, 10 | beginning and an end in time, because in everything which
23 1, 10 | rather than to ~being; hence time is the numbering of movement.~
24 1, 10 | called by names implying time and succession.~Aquin.:
25 1, 10 | are to be considered in time: time itself, which ~is
26 1, 10 | to be considered in time: time itself, which ~is successive;
27 1, 10 | successive; and the "now" of time, which is imperfect. Hence
28 1, 10 | used to remove the idea of time, and ~the word "perfect"
29 1, 10 | to exclude the "now" of time.~Aquin.: SMT FP Q[10] A[
30 1, 10 | now that ~flows away makes time, the now that stands still
31 1, 10 | present, past and future time are applied to God in ~Scripture.
32 1, 10 | immutability, as the idea of ~time follows movement, as appears
33 1, 10 | As the apprehension of time is caused in ~us by the
34 1, 10 | does not exist, but rather time; according to ~the text
35 1, 10 | text of the Psalm "Their time will be for ever" (Ps. 80:
36 1, 10 | Whether eternity differs from time?~Aquin.: SMT FP Q[10] A[
37 1, 10 | eternity does not differ from time. For two ~measures of duration
38 1, 10 | a day. But eternity and time occur together, each of ~
39 1, 10 | eternity is ~not a part of time, forasmuch as eternity exceeds
40 1, 10 | forasmuch as eternity exceeds time, and includes it, ~it seems
41 1, 10 | includes it, ~it seems that time is a part of eternity, and
42 1, 10 | Phys. iv), the "now" of ~time remains the same in the
43 1, 10 | the same in the whole of time. But the nature of eternity ~
44 1, 10 | thing in the whole space of ~time. Therefore eternity is the "
45 1, 10 | eternity is the "now" of time. But the "now" of time is ~
46 1, 10 | of time. But the "now" of time is ~not substantially different
47 1, 10 | substantially different from time. Therefore eternity is not ~
48 1, 10 | substantially different from time.~Aquin.: SMT FP Q[10] A[
49 1, 10 | corruptible is measured ~by time. Time therefore is either
50 1, 10 | corruptible is measured ~by time. Time therefore is either eternity
51 1, 10 | simultaneously whole. But time has a ~"before" and an "
52 1, 10 | and an "after." Therefore time and eternity are not the
53 1, 10 | that, It is manifest that time and eternity are not the
54 1, 10 | beginning nor an end; whereas time has a beginning and an end.
55 1, 10 | difference ~because, granted that time always was and always will
56 1, 10 | difference between eternity and time, as ~Boethius says (De Consol.
57 1, 10 | which cannot be applied to time: for eternity is ~the measure
58 1, 10 | a permanent being; while time is a measure of movement. ~
59 1, 10 | that alone is measured by time which ~has beginning and
60 1, 10 | has beginning and end in time. Hence, if the movement
61 1, 10 | heavens ~lasted always, time would not be of its measure
62 1, 10 | has beginning and end in ~time.~Aquin.: SMT FP Q[10] A[
63 1, 10 | because, granted also that time always goes on, yet it is
64 1, 10 | is possible to ~note in time both the beginning and the
65 1, 10 | simultaneously whole, ~but that time is not so.~Aquin.: SMT FP
66 1, 10 | would be a valid one if time and eternity ~were the same
67 1, 10 | respective measures are time and ~eternity.~Aquin.: SMT
68 1, 10 | Reply OBJ 2: The "now" of time is the same as regards its
69 1, 10 | in the ~whole course of time, but it differs in aspect;
70 1, 10 | aspect; for inasmuch as time ~corresponds to movement,
71 1, 10 | same one subject in all time, but differs in ~aspect
72 1, 10 | alternating in aspect is time. But eternity ~remains the
73 1, 10 | the same as the "now" of time.~Aquin.: SMT FP Q[10] A[
74 1, 10 | of permanent being, so ~time is the proper measure of
75 1, 10 | eternity, and is subject to time. Therefore the being of
76 1, 10 | measured by eternity, but ~by time; for time measures not only
77 1, 10 | eternity, but ~by time; for time measures not only things
78 1, 10 | difference of aeviternity and time~Aquin.: SMT FP Q[10] A[5]
79 1, 10 | aeviternity is the same as time. For Augustine says ~(Gen.
80 1, 10 | moves the spiritual through ~time." But aeviternity is said
81 1, 10 | spiritual substances. ~Therefore time is the same as aeviternity.~
82 1, 10 | Further, it is essential to time to have "before" and "after"; ~
83 1, 10 | thus it is ~the same as time.~Aquin.: SMT FP Q[10] A[
84 1, 10 | aeviternity does not differ from time.~Aquin.: SMT FP Q[10] A[
85 1, 10 | Consol. iii) "Who commandest time to ~be separate from aeviternity."~
86 1, 10 | Aeviternity differs from time, and from eternity, as the ~
87 1, 10 | beginning but no end, and time both beginning and end.
88 1, 10 | from eternity, and from time.~Aquin.: SMT FP Q[10] A[
89 1, 10 | before" and "after"; but that time has both, ~together with
90 1, 10 | aeviternity itself, as it does in time. And if ~they be referred
91 1, 10 | a thing which exists in time grows old with time, because
92 1, 10 | exists in time grows old with time, because it ~has a changeable
93 1, 10 | things are measured ~by time, as are all movements, and
94 1, 10 | mean between eternity and time. But the being that ~is
95 1, 10 | to change. ~In this way time has "before" and "after";
96 1, 10 | intelligences are measured by time. Hence also Augustine says (
97 1, 10 | that to be moved through time, is to be moved by ~affections.
98 1, 10 | with different parts of ~time. But when we say that an
99 1, 10 | as it is ~not finished by time. Hence, there is no incongruity
100 1, 10 | there appears to be one time for all ~temporal things;
101 1, 10 | first movement, measured by time, is in some ~way the cause
102 1, 10 | a more simple thing than time, and is ~nearer to eternity.
103 1, 10 | nearer to eternity. But time is one only. Therefore much
104 1, 10 | considered from the cause why time is one; for ~we can rise
105 1, 10 | say that there is only one time for temporal things, forasmuch ~
106 1, 10 | all things numbered; as time is a number, ~according
107 1, 10 | sufficient reason; because time is not a number abstracted
108 1, 10 | the cause of the unity of time. Thus all ~durations are
109 1, 10 | matter as the cause why time is one; as it is the first
110 1, 10 | the measure of which is time. Neither of these reasons, ~
111 1, 10 | Therefore the true reason why time is one, is to be found ~
112 1, 10 | are measured. Therefore time is referred to that ~movement,
113 1, 10 | nevertheless ~there is one time for all of them, by reason
114 1, 10 | of the first measured by ~time; and thus all aeviternal
115 1, 12 | man hath ~seen God at any time," says: "Not prophets only,
116 1, 12 | they see in it at the ~same time?~Aquin.: SMT FP Q[12] A[
117 1, 12 | Him at one and the same time. For according to the ~Philosopher (
118 1, 12 | all in ~Him at the same time.~Aquin.: SMT FP Q[12] A[
119 1, 12 | spiritual creature according to time" - i.e. by intelligence
120 1, 12 | affected successively; for ~time means succession.~Aquin.:
121 1, 12 | successively, but at ~the same time. In proof whereof, we ourselves
122 1, 12 | diverse ideas at the ~same time, so as to understand by
123 1, 12 | are understood at the same time; as the parts of a whole
124 1, 12 | and not all at the same time, if each one is ~understood
125 1, 12 | understanding ~according to time; but as regards what they
126 1, 12 | they see all at ~the same time.~~Aquin.: SMT FP Q[12] A[
127 1, 13 | are applicable to God from time?~(8) Whether this name "
128 1, 13 | participles signify substance with time; pronouns the same with ~
129 1, 13 | quality, nor accident, nor time; moreover, He cannot be
130 1, 13 | participles which ~signify time, are applied to Him because
131 1, 13 | His eternity includes all time. ~For as we can apprehend
132 1, 13 | meaning is bound up with time and ~composition and like
133 1, 13 | in God, for He is ~above time. Therefore these names are
134 1, 13 | understood by us at the same time; in the ~sense that God
135 1, 14 | regards only one thing at a ~time." Therefore as God knows
136 1, 14 | succession, comprehending all time, the present glance of God
137 1, 14 | of God extends ~over all time, and to all things which
138 1, 14 | things which exist in any time, as to objects ~present
139 1, 14 | simultaneously whole comprises all time, as said above (Q[10], A[
140 1, 14 | Hence all things that are in time are present to God from
141 1, 14 | Things reduced to act in time, as known by us successively ~
142 1, 14 | known by us successively ~in time, but by God (are known)
143 1, 14 | eternity, which is above time. Whence ~to us they cannot
144 1, 14 | understanding ~is in eternity above time. Just as he who goes along
145 1, 14 | creature is applied to God from time, and varies according to
146 1, 14 | in act in some period of time. But from the fact that
147 1, 14 | can be in any period of time, is known by God in His
148 1, 14 | exists in some period of time, it follows that ~it is
149 1, 14 | but does not make at any time, He has ~not a practical
150 1, 14 | makes in some ~period of time. And, as regards evil things,
151 1, 14 | to be in some period of time; and He is virtually the
152 1, 15 | by God in any period of time; whereas as a principle
153 1, 15 | they never come to be ~in time; and to all things that
154 1, 16 | different persons at the same ~time.~Aquin.: SMT FP Q[16] A[
155 1, 16 | as is the relation ~of time to temporal things, so is
156 1, 16 | But ~there is only one time for all temporal things.
157 1, 16 | power of extension to all time and to all places, as it
158 1, 16 | determination to any ~place or time, as primary matter is said
159 1, 16 | independent of place and time. It does not, however, ~
160 1, 16 | but it had a ~beginning in time. Now before such truth existed,
161 1, 18 | bent is towards it, his time spent ~in it, and his whole
162 1, 18 | things and things made in time are known by ~God, so are
163 1, 18 | Those things that are not in time may be called ~life in God
164 1, 19 | the same thing, for at one time He ordered the law to be ~
165 1, 19 | observed, and at another time forbade it. Therefore He
166 1, 19 | when he knows for the first time that a thing is ~good for
167 1, 19 | make a thing, at the same time ~intending to destroy it
168 1, 19 | operation refer to present time, ~permission being with
169 1, 19 | good. ~Whilst as to future time, prohibition is in respect
170 1, 20 | Now nothing is at the same time hated and loved. Therefore
171 1, 20 | reckoned according to the ~time when some good is to be
172 1, 20 | According ~therefore to the time, when there is to be given
173 1, 20 | according to some other time he is the worse; because
174 1, 20 | even according to ~some time he is neither good nor bad.~
175 1, 22 | God. Although at the same time it may ~be said that the
176 1, 24 | can be written a second time in the book of life. Neither
177 1, 25 | the spiritual creature in time, and the corporeal creature
178 1, 25 | corporeal creature in place and ~time, as Augustine says (Gen.
179 1, 25 | can move in an ~infinite time. It remains, therefore,
180 1, 25 | existed, would move without time; ~not, however, the power
181 1, 25 | this is to move without time. An ~incorporeal mover,
182 1, 25 | so ~as to move without time; and especially since it
183 1, 25 | and non-being at the same time is repugnant to ~the idea
184 1, 25 | things, however, at one time were in the nature of possibility, ~
185 1, 33 | Father of the creature ~in time. Therefore paternity in
186 1, 34 | creatures is said of God in ~time; as "Lord" and "Creator."
187 1, 34 | like are applied to God in time. But others import a relation ~
188 1, 34 | are not applied to ~God in time; and this kind of relation
189 1, 34 | creatures are applied to Him in time; but only those names are ~
190 1, 34 | those names are ~applied in time which import relation following
191 1, 36 | in the council at that ~time. Hence subsequent councils
192 1, 36 | Therefore, because at the time of the ancient councils
193 1, 38 | seems to be said of God in time. But personal names are
194 1, 38 | although He is given in time. Nor does it follow that
195 1, 42 | which we call place and ~time. Nor can there be equality
196 1, 42 | priority and ~posteriority of time. Thus it is clear that equality
197 1, 42 | equality of nature or of time ~is absent in every mode
198 1, 42 | process of becoming, as time and motion, it follows that
199 1, 42 | account of the choice of time; for as ~a free agent can
200 1, 42 | so it can choose the time in which to produce its
201 1, 42 | obtaining it ~after a certain time; as, for instance, a man
202 1, 42 | Para. 1/1~Reply OBJ 4: In time there is something indivisible -
203 1, 42 | which endures - namely, time. But in ~eternity the indivisible "
204 1, 42 | is not in ~the "now" of time, or in time, but in eternity.
205 1, 42 | the "now" of time, or in time, but in eternity. And so
206 1, 42 | imperfect, nor "was there a time when He was not," as Arius
207 1, 43 | When the fullness of the time ~was come, God sent His
208 1, 43 | possessed by anyone in time, does not come from change
209 1, 43 | when known by anyone in time, is ~not said to be sent;
210 1, 43 | not at that particular time, but at the first moment
211 1, 43 | directed to Christ at the time of His ~baptism by the figure
212 1, 44 | and ~patient at the same time: these are imperfect agents,
213 1, 45 | are both true at the same ~time. Therefore God cannot make
214 1, 45 | been made must have at some time been becoming. ~But it cannot
215 1, 45 | is created, at the same time, is becoming ~and has been
216 1, 45 | and not be, at the same time. Therefore when anything
217 1, 45 | illuminated at the same time) or whether it is not the
218 1, 45 | and is made at the same time. In ~these things what is
219 1, 45 | already ~created at the same time.~Aquin.: SMT FP Q[45] A[
220 1, 45 | brought into being at the same time with all its ~principles.~
221 1, 46 | extend to any determinate time. Therefore no incorruptible ~
222 1, 46 | has a ~beginning at some time is, and at some time is
223 1, 46 | some time is, and at some time is not; therefore no ~incorruptible
224 1, 46 | at least on the part of time. ~Thus he who wills to make
225 1, 46 | without ~change, because time is the measure of movement.
226 1, 46 | not in its beginning. But time always is in its ~beginning
227 1, 46 | end, because there is no time except "now" which is the
228 1, 46 | of the future. Therefore time cannot begin ~or end, and
229 1, 46 | the measure of what is ~time.~Aquin.: SMT FP Q[46] A[
230 1, 46 | in duration constitutes time, ~it follows that time existed
231 1, 46 | constitutes time, ~it follows that time existed before the world,
232 1, 46 | on account of imaginary time. For we must take into ~
233 1, 46 | particular agent presupposes time just as it presupposes matter. ~
234 1, 46 | correctly described as acting in time "after" and not in ~time "
235 1, 46 | time "after" and not in ~time "before," according to an
236 1, 46 | imaginary succession of time after time. ~But the universal
237 1, 46 | succession of time after time. ~But the universal agent
238 1, 46 | who produces the thing and time also, is not ~correctly
239 1, 46 | imaginary succession of time succeeding time, as if time
240 1, 46 | succession of time succeeding time, as if time were presupposed ~
241 1, 46 | time succeeding time, as if time were presupposed ~to His
242 1, 46 | be considered as giving time to His effect as ~much as
243 1, 46 | and "after" ~belong to time, according as they are in
244 1, 46 | Hence beginning and ~end in time must be taken in the same
245 1, 46 | applies to the "now" of time. Thus it ~appears that the
246 1, 46 | the beginning ~and end of time, presupposes the eternity
247 1, 46 | presupposes the eternity of time and movement. Hence ~Aristotle
248 1, 46 | asserted the eternity of time, but denied the eternity
249 1, 46 | signifies priority not of time, but of eternity. Or we
250 1, 46 | the eternity of imaginary time, and not of time ~really
251 1, 46 | imaginary time, and not of time ~really existing; thus,
252 1, 46 | inhabited at some fixed time. But ~this would not be
253 1, 46 | has a beginning, not of time, but of creation, ~so that
254 1, 46 | necessity precedes its effect in time; because the effect is only
255 1, 46 | thither after a course of ~time; a fuller consideration
256 1, 46 | was in the beginning of time?~Aquin.: SMT FP Q[46] A[
257 1, 46 | not in the ~beginning of time. For whatever is not in
258 1, 46 | For whatever is not in time, is not of any part of ~
259 1, 46 | is not of any part of ~time. But the creation of things
260 1, 46 | creation of things was not in time; for by the creation the ~
261 1, 46 | brought into being; and time does not measure the ~substance
262 1, 46 | not in the beginning of time.~Aquin.: SMT FP Q[46] A[
263 1, 46 | But in the beginning of time, since it is ~indivisible,
264 1, 46 | created in the beginning of time.~Aquin.: SMT FP Q[46] A[
265 1, 46 | 1/1~OBJ 3: Further, even time itself is created. But time
266 1, 46 | time itself is created. But time cannot be created ~in the
267 1, 46 | created ~in the beginning of time, since time is divisible,
268 1, 46 | beginning of time, since time is divisible, and the beginning
269 1, 46 | divisible, and the beginning of ~time is indivisible. Therefore,
270 1, 46 | not in the ~beginning of time.~Aquin.: SMT FP Q[46] A[
271 1, 46 | world always was, and that time had ~no beginning; and to
272 1, 46 | are ~expounded - viz. "of time." And some said that there
273 1, 46 | which is meant the earth, time, and the ~angelic nature.~
274 1, 46 | created in the beginning of time, not ~as if the beginning
275 1, 46 | as if the beginning of time were a measure of creation,
276 1, 46 | but because ~together with time heaven and earth were created.~
277 1, 46 | But nothing exists of ~time except "now." Hence time
278 1, 46 | time except "now." Hence time cannot be made except according
279 1, 46 | because in the first "now" is time, but because from it time ~
280 1, 46 | time, but because from it time ~begins.~
281 1, 48 | forward examples that ~in his time were probable in the opinion
282 1, 48 | being removed, is at some time ~consumed, unless it is
283 1, 50 | intelligible object, being above time, is everlasting. Hence every ~
284 1, 51 | Yet Divine Scripture from time to time ~introduces angels
285 1, 51 | Divine Scripture from time to time ~introduces angels so apparent
286 1, 52 | Therefore the angel is at one time in various places.~Aquin.:
287 1, 52 | in several places at ~one time, as is evident from the
288 1, 52 | several places at the one time.~Aquin.: SMT FP Q[52] A[
289 1, 52 | angels can be at the same time in the same place? ~Aquin.:
290 1, 52 | angels can be at the same time in the ~same place. For
291 1, 52 | bodies cannot be at the same time in the same ~place, because
292 1, 52 | and a body are at the ~one time in the one place: because
293 1, 52 | the demon are at the ~one time in the same place; and consequently
294 1, 53 | the angel's movement is in time or instantaneous?~Aquin.:
295 1, 53 | in several places at one time, as was ~said above (Q[52],
296 1, 53 | place to place except in ~time. But in the whole time which
297 1, 53 | time. But in the whole time which measures the movement
298 1, 53 | and the last "now" of the ~time which measures the movement,
299 1, 53 | to the lessening of the ~time. But between one length
300 1, 53 | But between one length of time and any other length of
301 1, 53 | and any other length of time there ~is proportion. If
302 1, 53 | therefore a body is moved in time, an angel is moved in ~an
303 1, 53 | moved from place to place in time, it is ~manifest that in
304 1, 53 | the last instant of such time he is in the term ~"whereto":
305 1, 53 | the whole of the preceding time, he is either in the ~place
306 1, 53 | whole of the ~preceding time he is in the term "wherefrom."
307 1, 53 | in the last ~instant of time.~Aquin.: SMT FP Q[53] A[
308 1, 53 | movement is reckoned by time. Consequently every ~movement,
309 1, 53 | even of an angel, is in time, since there is a before
310 1, 53 | the whole of the preceding time he is in the term ~"wherefrom";
311 1, 53 | the last instant of such time he is in the term ~"whereto."
312 1, 53 | there is no medium between time and the limit of time. But
313 1, 53 | between time and the limit of time. But there is a ~mid-time
314 1, 53 | mid-time between two "nows" of time: hence they say that a last "
315 1, 53 | form of fire: but a last time can be ~assigned, so that
316 1, 53 | the last instant of such time there is light in the ~air,
317 1, 53 | therefore in every "now" of time ~which measures rest, the
318 1, 53 | therefore in every "now" of time which measures ~movement,
319 1, 53 | to rest during the whole time in some (disposition), for ~
320 1, 53 | in every instant of such time. ~Hence it is not possible
321 1, 53 | whole of the preceding time, and afterwards in the last
322 1, 53 | the last instant of that ~time to be in the other term.
323 1, 53 | to be moved in any whole time, is not to be in the same
324 1, 53 | in ~every instant of that time. Therefore all instantaneous
325 1, 53 | any place during the whole time, and that in the last "now" ~
326 1, 53 | another, there is necessarily time; since time is nothing else
327 1, 53 | necessarily time; since time is nothing else than ~the
328 1, 53 | movement of an angel is in time. It is in continuous time
329 1, 53 | time. It is in continuous time if his movement ~be continuous,
330 1, 53 | continuous, and in non-continuous time if his movement is ~non-continuous
331 1, 53 | since the continuity of time comes of the continuity
332 1, 53 | Body Para. 3/3~But that time, whether it be continuous
333 1, 53 | is not the same as the ~time which measures the movement
334 1, 53 | 1/1~Reply OBJ 1: If the time of the angel's movement
335 1, 53 | have no proportion to the time ~which measures the movement
336 1, 53 | objection is based on continuous time. But the same ~time of an
337 1, 53 | continuous time. But the same ~time of an angel's movement can
338 1, 53 | next instant, ~without any time intervening. If the time
339 1, 53 | time intervening. If the time of the angel's movement
340 1, 53 | places throughout the whole ~time which precedes the last '
341 1, 57 | future are differences of time. But ~the angel's intellect
342 1, 57 | angel's intellect is above time; because, as is said in
343 1, 57 | as distant by reason of time, so ~is it by reason of
344 1, 57 | distant according ~to future time.~Aquin.: SMT FP Q[57] A[
345 1, 57 | simple, is present to all time, and embraces all time.
346 1, 57 | all time, and embraces all time. And therefore ~God's one
347 1, 57 | things which happen in all time as ~present before Him;
348 1, 57 | intellect is above that time according ~to which corporeal
349 1, 57 | reckoned, yet there is a time in his ~mind according to
350 1, 57 | spiritual creature ~according to time." And thus, since there
351 1, 57 | that happen through all time, are present to ~the angelic
352 1, 57 | conscience will at the same time be ~penetrated." But those
353 1, 57 | Divine things increased as time went on" (Hom. xvi in ~Ezech.).~
354 1, 58 | many things at the same time?~(3) Whether the angel's
355 1, 58 | many things at the same time?~Aquin.: SMT FP Q[58] A[
356 1, 58 | many things at the ~same time. For the Philosopher says (
357 1, 58 | most easily at the same time all ~things that it wills."~
358 1, 58 | our knowledge at the same time by one glance," as Augustine
359 1, 58 | species, they can at one time know all things which can
360 1, 58 | it can behold at the same time many intelligible ~objects
361 1, 58 | else be seen at the same ~time, as an object and its image
362 1, 58 | species, and not all at one time. ~Therefore there is composition
363 1, 58 | anything, he at the same time understands whatever can
364 1, 58 | operations ~at the same time. But the angels are always
365 1, 58 | same faculty at the one ~time, one of which is referred
366 1, 58 | when the will ~at the same time wills the end and the means
367 1, 58 | both from being at the same time in the angels.~Aquin.: SMT
368 1, 59 | ira]; though at the same time there are ~several other
369 1, 61 | another, is subject to time. But the angel is above
370 1, 61 | But the angel is above time, as is laid down ~in the
371 1, 61 | the angel is not at one time existing ~and at another
372 1, 61 | by God. Therefore at one time the angels were not.~Aquin.:
373 1, 61 | An angel is above that time which is the measure of
374 1, 61 | Nevertheless he is not above time which is the measure ~of
375 1, 61 | spiritual ~creature according to time."~Aquin.: SMT FP Q[61] A[
376 1, 61 | Six thousand years of our ~time have not yet elapsed; yet
377 1, 61 | how shall we measure the time, how shall ~we count the
378 1, 61 | corporeal nature is from time. Therefore the angelic nature
379 1, 61 | nature was produced ~ere time was made, and after eternity.~
380 1, 61 | were created at the same time as corporeal creatures.
381 1, 61 | creatures. At ~the same time the contrary is not to be
382 1, 61 | or "In the beginning of time": but ~not, "In the beginning,
383 1, 62 | form take precedence in ~time, but only in nature, as
384 1, 62 | were ~made together at one time; and so all the six days
385 1, 62 | cling to Him; at the same time ~building up their nature
386 1, 62 | which, in the process of time, being created by the work
387 1, 62 | formation by priority of time. Or else it can be ~understood
388 1, 62 | precede ~in the order of time, but in the order of nature;
389 1, 62 | nevertheless, in the order of time, in created nature, ~glory
390 1, 62 | but it cannot at the same ~time be informed by imperfect
391 1, 62 | beatitude, and at the same ~time to merit it.~Aquin.: SMT
392 1, 62 | The angel is above the time of corporeal things; hence
393 1, 62 | may be known at the one time ~through a probable medium
394 1, 62 | of glory; and at the same time he can know God by his own ~
395 1, 62 | one faculty at the ~one time, except the one be ordained
396 1, 62 | without being at the same time a wayfarer and a comprehensor;
397 1, 63 | its formation in order of time, but ~merely in order of
398 1, 63 | the demons were at some time good.~Aquin.: SMT FP Q[63]
399 1, 63 | movements as are measured by time, and take place successively;
400 1, 63 | created. But there is a middle time between ~every two instants.
401 1, 63 | movements which are measured by ~time. In this way by "walking"
402 1, 63 | say that there is a middle time between every ~two instants,
403 1, 63 | two instants, so far as time is continuous, as it is
404 1, 63 | primarily measured by continuous time, time is taken to mean the ~
405 1, 63 | measured by continuous time, time is taken to mean the ~succession
406 1, 63 | they all sinned at one time. ~Therefore the sin of one
407 1, 63 | angel needs no ~delay of time for choice, exhortation,
408 1, 63 | of which are the work of time. And it is evident that
409 1, 63 | Taking away, then, the time for speech and deliberation
410 1, 65 | creature is ~subject to time, either as to being or as
411 1, 65 | corruptible things that at one time they exist and at another ~
412 1, 66 | created matter preceded in time its ~formation?~(2) Whether
413 1, 66 | formless matter?~(4) Whether time was created simultaneously
414 1, 66 | created matter preceded in time its formation?~Aquin.: SMT
415 1, 66 | formlessness of matter preceded in time its ~formation. For it is
416 1, 66 | formlessness precedes form in time. It does so, therefore,
417 1, 66 | His creation ~was at no time formless. Further, the formation
418 1, 66 | formlessness ~preceded in time the formation of matter,
419 1, 66 | matter ~was not prior in time to its formation, but only
420 1, 66 | formlessness of ~matter preceded in time its formation. And although
421 1, 66 | formlessness of matter was prior in time either to ~its formation
422 1, 66 | formlessness did not precede in ~time its formation or distinction,
423 1, 66 | water or earth. At the same time it has so far a ~likeness
424 1, 66 | potentiality must precede ~act in time, and formlessness precede
425 1, 66 | formlessness was prior in time to the ~informing of matter,
426 1, 66 | was created at the same time as formless ~matter?~Aquin.:
427 1, 66 | not created at the ~same time as formless matter. For
428 1, 66 | Thes. Para. 1/1~Whether time was created simultaneously
429 1, 66 | OBJ 1: It would seem that time was not created simultaneously
430 1, 66 | Thou didst create before time was, the primary corporeal ~
431 1, 66 | angelic nature. "Therefore time was not created with ~formless
432 1, 66 | Para. 1/1~OBJ 2: Further, time is divided by day and night.
433 1, 66 | Therefore in the beginning time was not.~Aquin.: SMT FP
434 1, 66 | Para. 1/1~OBJ 3: Further, time is the measure of the firmament'
435 1, 66 | Therefore in the ~beginning time was not.~Aquin.: SMT FP
436 1, 66 | Further, movement precedes time, and therefore should be
437 1, 66 | things created, rather than time.~Aquin.: SMT FP Q[66] A[
438 1, 66 | 1/1~OBJ 5: Further, as time is the extrinsic measure
439 1, 66 | Place, then, as truly as time, must be reckoned among
440 1, 66 | created at the beginning of time."~Aquin.: SMT FP Q[66] A[
441 1, 66 | formless corporeal ~matter, and time. It must be observed, however,
442 1, 66 | they precede ~movement and time. Time, therefore, cannot
443 1, 66 | precede ~movement and time. Time, therefore, cannot be included
444 1, 66 | postulates the existence of time as the measure of duration:
445 1, 66 | formless matter precede time by origin or nature.~Aquin.:
446 1, 66 | received its full form, so time was in a ~manner formless
447 1, 66 | the beginning, then the time that preceded was the measure,
448 1, 66 | For it is accidental to time to be the measure of the
449 1, 66 | movement was another than this, time would have been its measure,
450 1, 66 | while movement without time cannot be conceived, since
451 1, 66 | cannot be conceived, since time is nothing ~else than "the
452 1, 66 | therefore, among these ~time must be included, as having
453 1, 66 | once in its totality. But time, as ~not being permanent,
454 1, 66 | lay hold of any part of time save the "now."~
455 1, 67 | can it be argued ~that the time required is too short to
456 1, 67 | consequent quality lasts for a time but is not permanent; as
457 1, 67 | has been heated returns in time to its natural state. ~But
458 1, 67 | narrative from the beginning of time ~which belongs to sensible
459 1, 67 | that what was made at that time afterwards ceased to ~exist.~
460 1, 67 | darkness. Thirdly, as to ~time; because there was light
461 1, 67 | animals on the earth at that time, for whose service ~this
462 1, 67 | received their form at the same time, the darkness must be held
463 1, 68 | formlessness of matter preceded ~in time its formation, since the
464 1, 68 | days denotes succession of time, whereas the ~firmament,
465 1, 68 | existing ~antecedently in time.~Aquin.: SMT FP Q[68] A[
466 1, 68 | and not succession in ~time, there is then nothing to
467 1, 69 | formlessness preceded formation, in time, but only in ~origin; nor
468 1, 69 | preceded with priority not of time, but of ~origin only. But
469 1, 69 | form another, in ~order of time. Nevertheless, they do not
470 1, 69 | the first day. And ~since time results from the movement
471 1, 69 | resulted the distinction of time, namely, that of night and
472 1, 70 | been produced at the same time as the firmament, that is
473 1, 70 | not hold a succession of time in these works, and so there
474 1, 70 | The general division of time into day and night took
475 1, 72 | have been ~produced at that time.~Aquin.: SMT FP Q[72] A[
476 1, 73 | 13:39,40). Moreover, the time of Christ's ~Incarnation
477 1, 73 | Christ's ~Incarnation is a time of completion, wherefore
478 1, 73 | wherefore it is called "the time of ~fulness [*Vulg.: 'the
479 1, 73 | Vulg.: 'the fulness of time']" (Gal. 4:4). And Christ
480 1, 73 | For it is usual to call a time blessed or holy for that
481 1, 74 | is produced at the ~same time as the accident proper to
482 1, 74 | of which are outside of time, as he himself says (Confess.
483 1, 74 | which are ~measurable by time; whereas the work of creation
484 1, 74 | many things at the same time, especially in the Word,
485 1, 74 | signify a ~succession both in time, and in the things produced.~
486 1, 74 | the latter, there was ~a time, after the production of
487 1, 74 | God's part, as requiring time in which to work, ~but that
488 1, 74 | described, divisions of time ~should be denoted only
489 1, 75 | absolutely, and for all time; so that everything that
490 1, 76 | substance, both in the order ~of time and in the order of reason,
491 1, 77 | order of generation and time; forasmuch as from being
492 1, 77 | are created at the same time ~with the soul. Therefore
493 1, 38 | seems to be said of God in time. But personal names are
494 1, 38 | although He is given in time. Nor does it follow that
495 1, 42 | which we call place and ~time. Nor can there be equality
496 1, 42 | priority and ~posteriority of time. Thus it is clear that equality
497 1, 42 | equality of nature or of time ~is absent in every mode
498 1, 42 | process of becoming, as time and motion, it follows that
499 1, 42 | account of the choice of time; for as ~a free agent can
500 1, 42 | so it can choose the time in which to produce its
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