1-500 | 501-724
Part, Question
1 1, 1 | proposed to all without distinction of persons - "To the wise
2 1, 14 | which is the principle of distinction, but only as regards ~that
3 1, 14 | proper knowledge, in their distinction from each other.~Aquin.:
4 1, 14 | objection and say that this distinction holds good with ~regard
5 1, 14 | from the subject, this ~distinction does not hold, for instance,
6 1, 19 | election implies a certain distinction.~Aquin.: SMT FP Q[19] A[
7 1, 19 | the consequent ~will. This distinction must not be taken as applying
8 1, 19 | Secondly, because if the ~distinction between the contingent and
9 1, 23 | these seem to have drawn a distinction between that which flows
10 1, 23 | predestination. Now there is no distinction ~between what flows from
11 1, 23 | predestination; as ~there is not distinction between what flows from
12 1, 27 | the intellect, there is a distinction of order ~between the procession
13 1, 28 | Preface: "Let us adore the distinction of ~the Persons, and the
14 1, 28 | whereas in God there is no distinction, but both ~are one and the
15 1, 28 | power. But this ~kind of distinction does not make any real distinction
16 1, 28 | distinction does not make any real distinction of the divine ~goodness
17 1, 28 | neither does it make any real distinction ~of paternity and filiation.~
18 1, 28 | in God there is no real distinction but that of origin. ~But
19 1, 28 | relative opposition includes distinction. Hence, there ~must be real
20 1, 28 | Hence, there ~must be real distinction in God, not, indeed, according
21 1, 29 | A[4] Body Para. 4/4~Now distinction in God is only by relation
22 1, 30 | properties does not make a ~distinction of persons, either in God,
23 1, 30 | each other. But a real ~distinction between the divine relations
24 1, 30 | goodness. Nor is there any distinction between them except by the ~
25 1, 31 | the word trine imports a distinction in the "supposita" of which
26 1, 31 | however, use the term "distinction" on account of the relative ~
27 1, 31 | difference" are taken to mean "distinction." But lest the simplicity
28 1, 31 | masculine sense, means only a ~distinction of "suppositum"; and hence
29 1, 31 | 2: "Difference" implies distinction of form. There is one form ~
30 1, 31 | difference" is taken for ~"distinction," as above stated.~Aquin.:
31 1, 31 | animal. So, because in God ~distinction is by the persons, and not
32 1, 32 | on; in which passage the distinction of persons is laid down.
33 1, 32 | essence, and not to the ~distinction of the persons. Therefore,
34 1, 32 | not what belongs to the ~distinction of the persons. Whoever,
35 1, 33 | very fact that in God a distinction exists of the ~Begotten
36 1, 36 | is not only a ~material distinction we always find that some
37 1, 36 | admit in ~them a material distinction; which is impossible.~Aquin.:
38 1, 36 | one, wherever ~there is no distinction between them of opposite
39 1, 36 | spirators, by reason of the ~distinction of "supposita," as also
40 1, 38 | personal name imports a distinction in God. But the name of "
41 1, 38 | Gift" does ~not import a distinction in God; for Augustine says (
42 1, 38 | Gift" imports a personal distinction , in so far ~as gift imports
43 1, 39 | relation, it has a real ~distinction by virtue of that opposition.
44 1, 39 | OBJ 1: There cannot be a distinction of "suppositum" in creatures ~
45 1, 39 | should seem to indicate a distinction between the essence and
46 1, 39 | would be that there ~is a distinction of Godhead. Yet this proposition "
47 1, 39 | essence. For ~that would imply distinction in the divine essence, in
48 1, 39 | same way as ~there exists distinction in the "supposita."~Aquin.:
49 1, 39 | did not take note of this distinction.~Aquin.: SMT FP Q[39] A[
50 1, 40 | what is relative. But the ~distinction of the divine persons is
51 1, 40 | divine persons is the primary distinction. Therefore ~the divine persons
52 1, 40 | Further, whatever presupposes distinction cannot be the first ~principle
53 1, 40 | the first ~principle of distinction. But relation presupposes
54 1, 40 | But relation presupposes distinction, which ~comes into its definition;
55 1, 40 | seek out the principle of distinction. ~So, as the three persons
56 1, 40 | to ~know the principle of distinction whereby they are several.
57 1, 40 | understood as distinct, their distinction ~must be understood as resulting
58 1, 40 | relations. Secondly: because the distinction of the divine persons is
59 1, 40 | relation suffices for their distinction.~Aquin.: SMT FP Q[40] A[
60 1, 40 | OBJ 3: The more prior a distinction is, the nearer it approaches ~
61 1, 40 | must be the least possible distinction. So the ~distinction of
62 1, 40 | possible distinction. So the ~distinction of the persons must be by
63 1, 40 | Relation presupposes the distinction of the subjects, when it
64 1, 40 | presuppose, but brings about distinction. For when it is said that ~
65 1, 40 | begets, ~He is the Father." A distinction, however, is needed if we
66 1, 41 | that, In the divine persons distinction is founded on origin. ~But
67 1, 41 | whole nature to ~Him, the distinction only of origin remaining
68 1, 41 | is added which saves the distinction. But when we say that ~the
69 1, 41 | expressed ~to warrant the distinction signified by the preposition,
70 1, 41 | and a principle implies ~distinction from that of which it is
71 1, 41 | we must observe a ~double distinction in things said of God: one
72 1, 41 | said of God: one is a real distinction, the ~other is a distinction
73 1, 41 | distinction, the ~other is a distinction of reason only. By a real
74 1, 41 | of reason only. By a real distinction, God by His ~essence is
75 1, 41 | notional act. But in God the distinction of action and ~agent is
76 1, 41 | paternity; although there is a distinction of reason.~Aquin.: SMT FP
77 1, 41 | except owing to a ~material distinction: since forms of one species
78 1, 41 | 1: We can grant, without distinction, that the Son has the ~same
79 1, 42 | equality implies both - namely, distinction of ~persons, for nothing
80 1, 42 | wherever order exists, distinction also exists. But ~there
81 1, 42 | exists. But ~there is no distinction in the divine nature. Therefore
82 1, 42 | dissimilitude arising from ~the distinction of the relations. Wherefore
83 1, 42 | forth in God is only by the distinction of the ~relations, not by
84 1, 43 | separation, having only ~distinction of origin.~Aquin.: SMT FP
85 1, 44 | of creatures; (2) of the distinction ~between them; (3) of their
86 1, 44 | understood that there was a distinction between the substantial
87 1, 47 | Para. 1/2 - TREATISE ON THE DISTINCTION OF THINGS IN GENERAL (Q[
88 1, 47 | IN GENERAL (Q[47])~OF THE DISTINCTION OF THINGS IN GENERAL (THREE
89 1, 47 | the ~consideration of the distinction of things. This consideration
90 1, 47 | threefold - first, of the distinction of things in general; secondly,
91 1, 47 | general; secondly, of ~the distinction of good and evil; thirdly,
92 1, 47 | and evil; thirdly, of the distinction of the ~spiritual and corporeal
93 1, 47 | inquiry:~(1) The multitude or distinction of things.~(2) Their inequality.~(
94 1, 47 | Whether the multitude and distinction of things come from God?~
95 1, 47 | seem that the multitude and distinction of things does ~not come
96 1, 47 | waters." Therefore the ~distinction and multitude of things
97 1, 47 | 1/6~I answer that, The distinction of things has been ascribed
98 1, 47 | For some attributed the distinction to matter, either by itself ~
99 1, 47 | and in their opinion the distinction of things comes from chance ~
100 1, 47 | however, attributed the ~distinction and multitude of things
101 1, 47 | we must ~reduce whatever distinction comes from matter to a higher
102 1, 47 | for the matter, and the distinction of things comes from their
103 1, 47 | proper ~forms. Therefore the distinction of things is not on account
104 1, 47 | Others have attributed the distinction of things to secondary agents,
105 1, 47 | Hence we must say that the distinction and multitude of things
106 1, 47 | wisdom is the cause of the distinction of things, ~therefore Moses
107 1, 47 | those who said that the ~distinction of things arose from the
108 1, 47 | God is the cause of the ~distinction of things, so the same wisdom
109 1, 47 | explained as follows. A twofold distinction is ~found in things; one
110 1, 47 | things; one is a formal distinction as regards things differing ~
111 1, 47 | the other is a material distinction as regards things ~differing
112 1, 47 | account of the form, ~material distinction exists for the sake of the
113 1, 47 | for the sake of the formal distinction. Hence ~we see that in incorruptible
114 1, 47 | it appears that ~formal distinction is of greater consequence
115 1, 47 | than material. Now, formal ~distinction always requires inequality,
116 1, 47 | wisdom is the cause of the distinction ~of things for the sake
117 1, 48 | Para. 1/3 - TREATISE ON THE DISTINCTION OF GOOD AND EVIL (QQ[48]-
118 1, 48 | AND EVIL (QQ[48]-49)~THE DISTINCTION OF THINGS IN PARTICULAR (
119 1, 48 | We must now consider the distinction of things in particular;
120 1, 48 | particular; and ~firstly the distinction of good and evil; and then
121 1, 48 | good and evil; and then the distinction of the ~spiritual and corporeal
122 1, 48 | Through ignorance of this distinction some, considering that ~
123 1, 50 | ARTICLES)~Now we consider the distinction of corporeal and spiritual
124 1, 50 | failing to make a proper distinction between sense and intellect, ~
125 1, 50 | that which is caused ~by distinction of forms; according as multitude
126 1, 50 | matter is the cause of the distinction of things; but this was
127 1, 50 | to be the principle of ~distinction of one from the other, not,
128 1, 54 | 1/1~On the contrary, The distinction of active and passive intellect
129 1, 55 | a similarity between the distinction and order of spiritual substances ~
130 1, 55 | spiritual substances ~and the distinction and order of corporeal substances.
131 1, 59 | 1/1~OBJ 3: Further, the distinction of common and proper does
132 1, 59 | according to their formal distinction, which is ~taken from the
133 1, 59 | material but only by the formal distinction ~of objects, if to any faculty
134 1, 59 | common idea, there will be no distinction of faculties according to
135 1, 59 | divided according to the distinction of some ~particular good
136 1, 63 | Para. 1/1~Reply OBJ 2: That distinction of light and darkness, whereby
137 1, 65 | and earth"; the work of ~distinction as given in the words, "
138 1, 65 | secondly, the work ~of distinction; and thirdly, the work of
139 1, 65 | suchlike ~beings there is no distinction between what is and what
140 1, 66 | ORDER OF CREATION TOWARDS DISTINCTION (FOUR ARTICLES)~We must
141 1, 66 | next consider the work of distinction; first, the ordering of ~
142 1, 66 | ordering of ~creation towards distinction; secondly, the distinction
143 1, 66 | distinction; secondly, the distinction itself. Under the ~first
144 1, 66 | effected by the work of distinction. But confusion is opposed
145 1, 66 | confusion is opposed to ~distinction, as formlessness to form.
146 1, 66 | its formation or to its distinction. As to formation, the argument
147 1, 66 | in ~time its formation or distinction, but only in origin and
148 1, 66 | confusion devoid of all distinction; ~except Anaxagoras, who
149 1, 66 | previous to the work of distinction Holy Scripture ~enumerates
150 1, 66 | in which even a material distinction is expressed, ~as will be
151 1, 66 | and earth." The second ~distinction mentioned is that of the
152 1, 66 | give a form. The ~third distinction is that of place; since
153 1, 66 | only in potentiality. ~But distinction is due to form. Therefore
154 1, 67 | Para. 1/2 - ON THE WORK OF DISTINCTION IN ITSELF (FOUR ARTICLES)~
155 1, 67 | consider next the work of distinction in itself. First, the work ~
156 1, 67 | since contiguity requires distinction of place.~Aquin.: SMT FP
157 1, 67 | that ~among the works of distinction the production of light
158 1, 67 | production of this light a triple distinction ~was made between light
159 1, 67 | account of the first day the ~distinction between day and night alone
160 1, 67 | alone is mentioned; this distinction ~being brought about by
161 1, 67 | the heavens. The further ~distinction into successive days, seasons,
162 1, 67 | darkness will denote the distinction of the spiritual creature
163 1, 68 | it belongs to the work of distinction and adornment to ~give forms
164 1, 68 | then, to understand the distinction of heavens, it must be ~
165 1, 69 | formlessness the ~want of due distinction and of perfect beauty, and
166 1, 69 | formation, ~resulted the distinction of time, namely, that of
167 1, 69 | the ~firmament a sort of distinction and order (so that water
168 1, 69 | and there resulted the distinction in the lowest body, ~namely,
169 1, 69 | belongs to the work, not of ~distinction, but of adornment. Therefore
170 1, 69 | devoted to the work of ~distinction.~Aquin.: SMT FP Q[69] A[
171 1, 70 | the second, or work of "distinction," the heaven and ~the earth
172 1, 70 | such like. Now just as ~distinction of certain things is made
173 1, 70 | the three days' work of ~distinction, so that heaven was formed
174 1, 70 | day as having a natural distinction from that in which the ~
175 1, 70 | placed, even though the distinction is not apparent to the ~
176 1, 70 | 1/1~OBJ 3: Further, the distinction of seasons and days began
177 1, 71 | the order of the work of distinction. Hence, as ~among the three
178 1, 71 | assigned to the work of distinction, the middle, or ~second,
179 1, 71 | is devoted to the work of distinction of water, which is the ~
180 1, 74 | distinct from the works of ~distinction and adornment than these
181 1, 74 | separate days are assigned to distinction and to adornment, and therefore ~
182 1, 74 | one day is assigned to the distinction of water, and another to
183 1, 74 | water, and another to the ~distinction of the land. Therefore,
184 1, 74 | ought to be devoted to the ~distinction of fire and air.~Aquin.:
185 1, 74 | that, The reason of the distinction of these days is made clear ~
186 1, 74 | writers, that the works of ~distinction and adornment imply certain
187 1, 74 | therefore, every work of distinction and adornment is said to
188 1, 74 | perfected and terminated. So the distinction of days ~denotes the natural
189 1, 74 | follow to mean some sort of distinction in bodies ~previously existing,
190 1, 74 | of things which lies in ~distinction and adornment. Hence the
191 1, 74 | of the world, and in its ~distinction and adornment, but differently
192 1, 74 | differently in either place. For ~distinction and adornment belong to
193 1, 74 | this reason in the works of distinction and adornment the ~Word
194 1, 74 | good," used in the work of ~distinction and adornment, and this
195 1, 74 | this is concerned with the ~distinction of things not evident to
196 1, 74 | also, that ~where the first distinction of creatures is described,
197 1, 75 | ancient philosophers made no distinction between ~sense and intellect,
198 1, 75 | Plato, however, drew a distinction between intellect and ~sense;
199 1, 75 | is the ~principle of the distinction of matter - that is to say,
200 1, 75 | is the principle of the distinction of forms. But one ~matter
201 1, 75 | from another, except by a distinction of ~quantity, which has
202 1, 76 | it would do away with the distinction ~of rewards and punishments.~
203 1, 76 | the ~essence of each. The distinction between Socrates and Plato
204 1, 76 | action form ~yours by the distinction of the phantasms - that
205 1, 76 | will be ~according to the distinction and multiplication of that
206 1, 76 | parts of matter; for the distinction of which we must ~suppose
207 1, 38 | personal name imports a distinction in God. But the name of "
208 1, 38 | Gift" does ~not import a distinction in God; for Augustine says (
209 1, 38 | Gift" imports a personal distinction , in so far ~as gift imports
210 1, 39 | relation, it has a real ~distinction by virtue of that opposition.
211 1, 39 | OBJ 1: There cannot be a distinction of "suppositum" in creatures ~
212 1, 39 | should seem to indicate a distinction between the essence and
213 1, 39 | would be that there ~is a distinction of Godhead. Yet this proposition "
214 1, 39 | essence. For ~that would imply distinction in the divine essence, in
215 1, 39 | same way as ~there exists distinction in the "supposita."~Aquin.:
216 1, 39 | did not take note of this distinction.~Aquin.: SMT FP Q[39] A[
217 1, 40 | what is relative. But the ~distinction of the divine persons is
218 1, 40 | divine persons is the primary distinction. Therefore ~the divine persons
219 1, 40 | Further, whatever presupposes distinction cannot be the first ~principle
220 1, 40 | the first ~principle of distinction. But relation presupposes
221 1, 40 | But relation presupposes distinction, which ~comes into its definition;
222 1, 40 | seek out the principle of distinction. ~So, as the three persons
223 1, 40 | to ~know the principle of distinction whereby they are several.
224 1, 40 | understood as distinct, their distinction ~must be understood as resulting
225 1, 40 | relations. Secondly: because the distinction of the divine persons is
226 1, 40 | relation suffices for their distinction.~Aquin.: SMT FP Q[40] A[
227 1, 40 | OBJ 3: The more prior a distinction is, the nearer it approaches ~
228 1, 40 | must be the least possible distinction. So the ~distinction of
229 1, 40 | possible distinction. So the ~distinction of the persons must be by
230 1, 40 | Relation presupposes the distinction of the subjects, when ~it
231 1, 40 | presuppose, but brings about distinction. For when it is said that ~
232 1, 40 | begets, ~He is the Father." A distinction, however, is needed if we
233 1, 41 | that, In the divine persons distinction is founded on origin. ~But
234 1, 41 | whole nature to ~Him, the distinction only of origin remaining
235 1, 41 | is added which saves the distinction. But when we say that ~the
236 1, 41 | expressed ~to warrant the distinction signified by the preposition,
237 1, 41 | and a principle implies ~distinction from that of which it is
238 1, 41 | we must observe a double distinction in things said of God: one
239 1, 41 | said of God: one is a real distinction, the ~other is a distinction
240 1, 41 | distinction, the ~other is a distinction of reason only. By a real
241 1, 41 | of reason only. By a real distinction, God by His ~essence is
242 1, 41 | notional act. But in God the distinction of action and ~agent is
243 1, 41 | paternity; although there is a distinction of reason.~Aquin.: SMT FP
244 1, 41 | except owing to a ~material distinction: since forms of one species
245 1, 41 | 1: We can grant, without distinction, that the Son has the ~same
246 1, 42 | equality implies both - namely, distinction of ~persons, for nothing
247 1, 42 | wherever order exists, distinction also exists. But ~there
248 1, 42 | exists. But ~there is no distinction in the divine nature. Therefore
249 1, 42 | dissimilitude arising from ~the distinction of the relations. Wherefore
250 1, 42 | forth in God is only by the distinction of the ~relations, not by
251 1, 43 | separation, having only ~distinction of origin.~Aquin.: SMT FP
252 1, 45 | of creatures; (2) of the distinction ~between them; (3) of their
253 1, 45 | understood that there was a distinction between the substantial
254 1, 48 | Para. 1/2 - TREATISE ON THE DISTINCTION OF THINGS IN GENERAL (Q[
255 1, 48 | IN GENERAL (Q[47])~OF THE DISTINCTION OF THINGS IN GENERAL (THREE
256 1, 48 | the ~consideration of the distinction of things. This consideration
257 1, 48 | threefold - first, of the distinction of things in general; secondly,
258 1, 48 | general; secondly, of ~the distinction of good and evil; thirdly,
259 1, 48 | and evil; thirdly, of the distinction of the ~spiritual and corporeal
260 1, 48 | inquiry:~(1) The multitude or distinction of things.~(2) Their inequality.~(
261 1, 48 | Whether the multitude and distinction of things come from God?~
262 1, 48 | seem that the multitude and distinction of things does ~not come
263 1, 48 | waters." Therefore the ~distinction and multitude of things
264 1, 48 | 1/6~I answer that, The distinction of things has been ascribed
265 1, 48 | For some attributed the distinction to matter, either by itself ~
266 1, 48 | and in their opinion the distinction of things comes from chance ~
267 1, 48 | however, attributed the ~distinction and multitude of things
268 1, 48 | we must ~reduce whatever distinction comes from matter to a higher
269 1, 48 | for the matter, and the distinction of things comes from their
270 1, 48 | proper ~forms. Therefore the distinction of things is not on account
271 1, 48 | Others have attributed the distinction of things to secondary agents,
272 1, 48 | Hence we must say that the distinction and multitude of things
273 1, 48 | wisdom is the cause of the distinction of things, ~therefore Moses
274 1, 48 | those who said that the ~distinction of things arose from the
275 1, 48 | God is the cause of the ~distinction of things, so the same wisdom
276 1, 48 | explained as follows. A twofold distinction is ~found in things; one
277 1, 48 | things; one is a formal distinction as regards things differing ~
278 1, 48 | the other is a material distinction as regards things ~differing
279 1, 48 | account of the form, ~material distinction exists for the sake of the
280 1, 48 | for the sake of the formal distinction. Hence ~we see that in incorruptible
281 1, 48 | it appears that ~formal distinction is of greater consequence
282 1, 48 | than material. Now, formal ~distinction always requires inequality,
283 1, 48 | wisdom is the cause of the distinction ~of things for the sake
284 1, 49 | Para. 1/3 - TREATISE ON THE DISTINCTION OF GOOD AND EVIL (QQ[48]-
285 1, 49 | AND EVIL (QQ[48]-49)~THE DISTINCTION OF THINGS IN PARTICULAR (
286 1, 49 | We must now consider the distinction of things in particular;
287 1, 49 | particular; and ~firstly the distinction of good and evil; and then
288 1, 49 | good and evil; and then the distinction of the ~spiritual and corporeal
289 1, 49 | Through ignorance of this distinction some, considering that ~
290 1, 51 | ARTICLES)~Now we consider the distinction of corporeal and spiritual
291 1, 51 | failing to make a proper distinction between sense and intellect, ~
292 1, 51 | that which is caused ~by distinction of forms; according as multitude
293 1, 51 | matter is the cause of the distinction of things; but this was
294 1, 51 | to be the principle of ~distinction of one from the other, not,
295 1, 55 | 1/1~On the contrary, The distinction of active and passive intellect
296 1, 56 | a similarity between the distinction and order of spiritual substances ~
297 1, 56 | spiritual substances ~and the distinction and order of corporeal substances.
298 1, 60 | 1/1~OBJ 3: Further, the distinction of common and proper does
299 1, 60 | according to their formal distinction, which is ~taken from the
300 1, 60 | material but only by the formal distinction ~of objects, if to any faculty
301 1, 60 | common idea, there will be no distinction of faculties according to
302 1, 60 | divided according to the distinction of some ~particular good
303 1, 64 | Para. 1/1~Reply OBJ 2: That distinction of light and darkness, whereby
304 1, 66 | and earth"; the work of ~distinction as given in the words, "
305 1, 66 | secondly, the work ~of distinction; and thirdly, the work of
306 1, 66 | suchlike ~beings there is no distinction between what is and what
307 1, 67 | ORDER OF CREATION TOWARDS DISTINCTION (FOUR ARTICLES)~We must
308 1, 67 | next consider the work of distinction; first, the ordering of ~
309 1, 67 | ordering of ~creation towards distinction; secondly, the distinction
310 1, 67 | distinction; secondly, the distinction itself. Under the ~first
311 1, 67 | effected by the work of distinction. But confusion is opposed
312 1, 67 | confusion is opposed to ~distinction, as formlessness to form.
313 1, 67 | its formation or to its distinction. As to formation, the argument
314 1, 67 | in ~time its formation or distinction, but only in origin and
315 1, 67 | confusion devoid of all distinction; ~except Anaxagoras, who
316 1, 67 | previous to the work of distinction Holy Scripture ~enumerates
317 1, 67 | in which even a material distinction is expressed, ~as will be
318 1, 67 | and earth." The second ~distinction mentioned is that of the
319 1, 67 | give a form. The ~third distinction is that of place; since
320 1, 67 | only in potentiality. ~But distinction is due to form. Therefore
321 1, 68 | Para. 1/2 - ON THE WORK OF DISTINCTION IN ITSELF (FOUR ARTICLES)~
322 1, 68 | consider next the work of distinction in itself. First, the work ~
323 1, 68 | since contiguity requires distinction of place.~Aquin.: SMT FP
324 1, 68 | that ~among the works of distinction the production of light
325 1, 68 | production of this light a triple distinction ~was made between light
326 1, 68 | account of the first day the ~distinction between day and night alone
327 1, 68 | alone is mentioned; this distinction ~being brought about by
328 1, 68 | the heavens. The further ~distinction into successive days, seasons,
329 1, 68 | darkness will denote the distinction of the spiritual creature
330 1, 69 | it belongs to the work of distinction and adornment to ~give forms
331 1, 69 | then, to understand the distinction of heavens, it must be ~
332 1, 70 | formlessness the ~want of due distinction and of perfect beauty, and
333 1, 70 | formation, ~resulted the distinction of time, namely, that of
334 1, 70 | the ~firmament a sort of distinction and order (so that water
335 1, 70 | and there resulted the distinction in the lowest body, ~namely,
336 1, 70 | belongs to the work, not of ~distinction, but of adornment. Therefore
337 1, 70 | devoted to the work of ~distinction.~Aquin.: SMT FP Q[69] A[
338 1, 71 | the second, or work of "distinction," the heaven and ~the earth
339 1, 71 | such like. Now just as ~distinction of certain things is made
340 1, 71 | the three days' work of ~distinction, so that heaven was formed
341 1, 71 | day as having a natural distinction from that in which the ~
342 1, 71 | placed, even though the distinction is not apparent to the ~
343 1, 71 | 1/1~OBJ 3: Further, the distinction of seasons and days began
344 1, 71 | the order of the work of distinction. Hence, as ~among the three
345 1, 71 | assigned to the work of distinction, the middle, or ~second,
346 1, 71 | is devoted to the work of distinction of water, which is the ~
347 1, 73 | distinct from the works of ~distinction and adornment than these
348 1, 73 | separate days are assigned to distinction and to adornment, and therefore ~
349 1, 73 | one day is assigned to the distinction of water, and another to
350 1, 73 | water, and another to the ~distinction of the land. Therefore,
351 1, 73 | ought to be devoted to the ~distinction of fire and air.~Aquin.:
352 1, 73 | that, The reason of the distinction of these days is made clear ~
353 1, 73 | writers, that the works of ~distinction and adornment imply certain
354 1, 73 | therefore, every work of distinction and adornment is said to
355 1, 73 | perfected and terminated. So the distinction of days ~denotes the natural
356 1, 73 | follow to mean some sort of distinction in bodies ~previously existing,
357 1, 73 | of things which lies in ~distinction and adornment. Hence the
358 1, 73 | of the world, and in its ~distinction and adornment, but differently
359 1, 73 | differently in either place. For ~distinction and adornment belong to
360 1, 73 | this reason in the works of distinction and adornment the ~Word
361 1, 73 | good," used in the work of ~distinction and adornment, and this
362 1, 73 | this is concerned with the ~distinction of things not evident to
363 1, 73 | also, that ~where the first distinction of creatures is described,
364 1, 74 | ancient philosophers made no distinction between ~sense and intellect,
365 1, 74 | Plato, however, drew a distinction between intellect and ~sense;
366 1, 74 | is the ~principle of the distinction of matter - that is to say,
367 1, 74 | is the principle of the distinction of forms. But one ~matter
368 1, 74 | from another, except by a distinction of ~quantity, which has
369 1, 75 | it would do away with the distinction ~of rewards and punishments.~
370 1, 75 | the ~essence of each. The distinction between Socrates and Plato
371 1, 75 | action form ~yours by the distinction of the phantasms - that
372 1, 75 | will be ~according to the distinction and multiplication of that
373 1, 75 | parts of matter; for the distinction of which we must ~suppose
374 1, 77 | that, The reason of the distinction and number of the senses ~
375 1, 77 | reason of the number and distinction of the exterior senses must ~
376 1, 77 | material of all: of the distinction of which we ~shall speak
377 1, 77 | whole body, so that their distinction is not ~evident. But taste,
378 1, 77 | appointed, and of their distinction we shall ~speak farther
379 1, 78 | Further, the reason of distinction among the powers in the ~
380 1, 78 | Nevertheless there is a distinction between the power of the
381 1, 78 | actions, ~not according to the distinction of powers. Moreover, that
382 1, 78 | Para. 1/1~Reply OBJ 4: That distinction given by Damascene is according
383 1, 79 | there is no place for this distinction in the appetitive part:
384 1, 79 | reason, ~neither is there distinction in the appetitive part.~
385 1, 79 | differentiated according to the distinction of the corresponding active ~
386 1, 79 | distinct according to the distinction of the things apprehended,
387 1, 82 | thelesis} on account of a ~distinction, not of powers, but of acts. ~
388 1, 84 | regards its principle of distinction; as he who knows ~"genus"
389 1, 85 | We must apply the same distinction to future things, as ~we
390 1, 86 | it is immaterial. But a ~distinction must be drawn: since the
391 1, 86 | although there is a logical distinction between the ~act whereby
392 1, 88 | inferior powers, ~the same distinction is to be applied to habit.~
393 1, 89 | except according to the distinction of bodies.~Aquin.: SMT FP
394 1, 89 | creation preceded the work of distinction and adornment, as ~shown
395 1, 91 | greater reason for the ~distinction of these two forces in man;
396 1, 92 | the Essence than to the distinction of ~the Persons. Therefore
397 1, 92 | seen (Q[40], A[2]), the distinction of the ~Divine Persons is
398 1, 92 | it is manifest that the distinction of the Divine ~Persons is
399 1, 92 | created ~them." But the distinction of male and female is in
400 1, 92 | of God came ~through the distinction of sex, but that the image
401 1, 92 | wherein there is no sexual distinction of ~sex, but that the image
402 1, 92 | wherein there is no sexual distinction. Wherefore the Apostle (
403 1, 95 | the latter sense. This distinction is founded on the reason
404 1, 97 | intercourse, to which the distinction of sex ~is ordained. Moreover,
405 1, 97 | since wherever there is ~distinction of sex, the active principle
406 1, 102 | creation of things and their distinction, we now ~consider in the
407 1, 107 | angels?~(4) Whether the distinction of hierarchies and orders
408 1, 107 | Therefore there must ~needs be a distinction between the human and the
409 1, 107 | there is no hierarchical distinction ~among the angels; but there
410 1, 107 | angels; but there is such a distinction as regards the types of ~
411 1, 107 | perfects. Therefore there is no distinction of orders among the angels.~
412 1, 107 | Reply OBJ 2: That special distinction of orders and offices wherein
413 1, 107 | Thes. Para. 1/1~Whether the distinction of hierarchies and orders
414 1, 107 | It would seem that the distinction of hierarchies and of orders ~
415 1, 107 | by nature. ~Therefore the distinction of hierarchies and orders
416 1, 107 | natural gifts." ~Therefore the distinction of orders among the angels
417 1, 107 | consider two things; the ~distinction of grades, and the execution
418 1, 107 | execution of their offices. The ~distinction of grades among the angels
419 1, 107 | orders; for the natural distinction will always remain. In view
420 1, 107 | remain. In view of this ~distinction, some asserted that men
421 1, 118 | Now it is clear that this distinction has ~no place in inanimate
422 1, 118 | therefore be said that this distinction of the Philosopher is ~not
423 2, 5 | that where there is no real distinction, there ~may be a distinction
424 2, 5 | distinction, there ~may be a distinction according to the consideration
425 2, 20 | foreseen, we must make a distinction. ~Because if they follow
426 2, 23 | good and evil; and on this distinction ~is based the contrariety
427 2, 35 | sorrow, according to the ~distinction of interior and exterior
428 2, 49 | there seems to be this distinction, that there are some in
429 2, 49 | animated being." But this distinction of the species of quality
430 2, 49 | must explain otherwise the distinction of dispositions and ~habits
431 2, 49 | in order to confirm this distinction he adduces the common mode
432 2, 52 | white or healthy. Now this distinction is not to be ~understood
433 2, 54 | Out. Para. 1/1 - OF THE DISTINCTION OF HABITS (FOUR ARTICLES)~
434 2, 54 | have now to consider the distinction of habits; and under this
435 2, 54 | habit. Hence the specific ~distinction of habits may be taken in
436 2, 54 | according to that mode of distinction which is ~proper to habits.
437 2, 54 | distinguished according ~to the distinction of the things to which they
438 2, 54 | in genus. And though the distinction between specific ~contraries
439 2, 54 | specific ~contraries is a real distinction yet they are both known
440 2, 55 | referred to good: and ~so the distinction of virtue from those habits
441 2, 55 | live righteously": and ~its distinction from those habits which
442 2, 57 | one same act, there is no distinction of habit or power in ~respect
443 2, 57 | to judgment, and of whose distinction we shall speak further on ~(
444 2, 58 | intellectual virtues; (2) of their distinction, one from ~another, in respect
445 2, 60 | the irascible part: which distinction, however, has no place in ~
446 2, 61 | that there ~seems to be a distinction from the other three, inasmuch
447 2, 65 | different ways of assigning the ~distinction of the cardinal virtues.
448 2, 66 | of ~wisdom, which is the distinction given by Augustine (De Trin.
449 2, 68 | suitable reason ~for this distinction, a reason, to wit, which
450 2, 68 | the affections. If this distinction were true, all the virtues ~
451 2, 68 | temptation. But neither is this distinction sufficient. Because the ~
452 2, 68 | appear to be a satisfactory distinction. Because Our Lord Himself
453 2, 71 | in themselves; ~(2) their distinction; (3) their comparison with
454 2, 72 | Out. Para. 1/1 - OF THE DISTINCTION OF SINS (NINE ARTICLES)~
455 2, 72 | We must now consider the distinction of sins or vices: under
456 2, 72 | their objects?~(2) Of the distinction between spiritual and carnal
457 2, 72 | diverse. Wherefore this distinction of sins is in respect of
458 2, 72 | and ~consequently this distinction of sins is properly one
459 2, 72 | distinct from one another, this distinction is understood to refer,
460 2, 72 | up to despair": where no distinction is made between sins of
461 2, 73 | turns and which causes the distinction of sins, as stated above (
462 2, 73 | these causes we must ~make a distinction; for some of them induce
463 2, 77 | Ethic. vii, 3) to make a distinction. Because, since man ~is
464 2, 77 | therefore we must make a distinction: because a passion is ~sometimes
465 2, 91 | in the FP, Q[30], A[3], distinction is the ~cause of number.
466 2, 93 | them there is a certain distinction and plurality, according
467 2, 93 | The application of this distinction may be gathered by looking ~
468 2, 94 | law, because, to wit, the distinction of possessions ~and slavery
469 2, 95 | takes no notice of such a distinction: since it may go on to ~
470 2, 100 | under the precept?~(11) The distinction of other moral precepts;~(
471 2, 101 | when we established the ~distinction between the ceremonial and
472 2, 101 | Law ~there should be no distinction between "sacrifices" and "
473 2, 102 | was unfitting to make a distinction among them, so that it ~
474 2, 102 | the literal reason for the distinction ~between the tabernacle
475 2, 102 | or temple signified the distinction of those things that are ~
476 2, 102 | are two reasons for this distinction. One ~is in respect of the
477 2, 102 | stock, thus giving ~them distinction and nobility.~Aquin.: SMT
478 2, 102 | 1/1~OBJ 9: Further, no distinction was made between clean and
479 2, 102 | less therefore should any distinction have been made about ~the
480 2, 102 | natures in Christ: of the distinction of good and evil. While
481 2, 103 | 1/1~OBJ 4: Further, the distinction of clean from unclean animals
482 2, 103 | A[6], ad 1). ~But this distinction preceded the Law; for it
483 2, 103 | Para. 1/1~Reply OBJ 4: The distinction of clean from unclean animals
484 2, 103 | however, they did make any distinction in regard to ~eating; it
485 2, 104 | in Christ there was no distinction between Gentile and Jew,
486 2, 105 | in order to preserve the distinction of property, the Law ~enacted
487 2, 105 | continuance of a ~definite distinction among the tribes.~Aquin.:
488 2, 105 | Para. 1/1~Reply OBJ 4: A distinction was observed with regard
489 2, 1 | point of view there is no distinction of articles. Secondly, the ~
490 2, 1 | sent." ~Wherefore the first distinction in matters of faith is that
491 2, 1 | refers: ~but, as to the distinction of the Persons, which is
492 2, 2 | Augustine who makes this distinction ~(De Verb. Dom., Serm. lxi -
493 2, 2 | be in God, without any ~distinction of Persons. Therefore it
494 2, 4 | habit of ~faith. But the distinction of living from lifeless
495 2, 8 | We need to make a twofold distinction here: one on the ~side of
496 2, 8 | On the side of faith the distinction to be made is that certain
497 2, 8 | part of understanding the distinction to be observed is that ~
498 2, 8 | other gifts. For there is no distinction between things whose ~opposites
499 2, 8 | from one another, because distinction is the ~origin of number.
500 2, 8 | consequently, we ~must take their distinction in some other way. For all
1-500 | 501-724 |