Part, Question
1 1, 1 | science which is one and ~simple, yet extends to everything.~
2 1, 1 | order that thereby even ~the simple who are unable by themselves
3 1, 3 | and ~because whatever is simple in material things is imperfect
4 1, 3 | way composite, or wholly simple?~(8) Whether He enters into
5 1, 3 | Reply OBJ 1: We can speak of simple things only as though they
6 1, 3 | precisely ~because what is simple and one, can only be represented
7 1, 3 | cannot be a ~subject, for "no simple form can be a subject",
8 1, 3 | Whether God is altogether simple?~Aquin.: SMT FP Q[3] A[7]
9 1, 3 | that God is not altogether simple. For whatever is from ~God
10 1, 3 | nothing ~is altogether simple. Therefore neither is God
11 1, 3 | neither is God altogether simple.~Aquin.: SMT FP Q[3] A[7]
12 1, 3 | better than that which is simple; thus, ~chemical compounds
13 1, 3 | compounds are better than simple elements, and animals than
14 1, 3 | that God is ~altogether simple.~Aquin.: SMT FP Q[3] A[7]
15 1, 3 | is truly and ~absolutely simple."~Aquin.: SMT FP Q[3] A[
16 1, 3 | composite, but is altogether ~simple. Secondly, because every
17 1, 3 | composite things are better than simple things, ~because the perfections
18 1, 3 | goodness cannot be found in one simple ~thing, but in many things.
19 1, 3 | goodness is found ~in one simple thing (Q[4], A[1] and Q[
20 1, 3 | primary matter ~are altogether simple. Therefore they nowise differ
21 1, 3 | 3 Para. 1/1~Reply OBJ 3: Simple things do not differ by
22 1, 4 | not in God. For ~God is simple, as shown above (Q[3], A[
23 1, 6 | compound. But God is supremely simple; as ~was shown above (Q[
24 1, 6 | essence. Now ~the essences of simple things are undivided both
25 1, 9 | composition, for He is altogether simple. Hence it is ~manifest that
26 1, 9 | essence ~consisting of the simple and invariable." Therefore
27 1, 10 | alien to eternity ~which is simple. Therefore it is improperly
28 1, 10 | attain to the knowledge of simple things by way of ~compound
29 1, 10 | 1 Para. 1/1~Reply OBJ 1: Simple things are usually defined
30 1, 10 | attain to the knowledge of simple ~things except by removing
31 1, 10 | contrary, Aeviternity is a more simple thing than time, and is ~
32 1, 10 | which, since it is most simple, ~all other movements are
33 1, 10 | is measured ~by the most simple element of its genus, it
34 1, 10 | thing, which is all the more simple the nearer it is to the ~
35 1, 10 | all, but that it be more simple than the ~rest.~
36 1, 11 | Now every being is either simple ~or compound. But what is
37 1, 11 | or compound. But what is simple is undivided, both actually
38 1, 11 | apprehension. For ~we apprehend simple things by compound things;
39 1, 11 | since He is altogether simple, as was shown above ~(Q[
40 1, 11 | is compound and of others simple.~
41 1, 12 | from the seer, since God is simple. Therefore ~whoever sees
42 1, 12 | that "reason does not grasp simple ~form." But God is a supremely
43 1, 12 | But God is a supremely simple form, as was shown above (
44 1, 12 | Reason cannot reach up to simple form, so as to know "what ~
45 1, 13 | belong to God, since He is simple, nor do abstract names ~
46 1, 13 | names ~given to signify simple forms, signify a thing not
47 1, 13 | is white. And as God is simple, and subsisting, we ~attribute
48 1, 13 | can apprehend and signify simple subsistences only by way
49 1, 13 | can understand and express simple eternity only by ~way of
50 1, 13 | there corresponds one simple principle represented by
51 1, 13 | corresponds ~one altogether simple principle, according to
52 1, 13 | corresponds to all of them one simple reality represented by them ~
53 1, 13 | between pure equivocation and simple ~univocation. For in analogies
54 1, 13 | are unable to ~understand simple self-subsisting forms as
55 1, 13 | names given to us to signify simple subsisting natures.~Aquin.:
56 1, 13 | says (De Trin. ii) that "a simple form cannot ~be a subject."
57 1, 13 | God is the most absolutely simple form, as shown (Q[3]~):
58 1, 13 | Himself, is altogether one and simple, ~yet our intellect knows
59 1, 13 | knows that one and the same simple object ~corresponds to its
60 1, 13 | intellect cannot comprehend simple subsisting forms, as ~they
61 1, 13 | Therefore it apprehends the simple form as a subject, and attributes
62 1, 13 | composite, but that He is simple. But taken as ~referring
63 1, 13 | Likewise, when it understands simple things above itself, ~it
64 1, 14 | God knows all these by one simple act of ~knowledge, as will
65 1, 14 | shown (A[7]). Hence the simple knowledge of God can ~be
66 1, 14 | knowledge, not of vision, but of simple ~intelligence. This is so
67 1, 14 | division. This is because simple and indivisible forms are ~
68 1, 14 | privation. It is ~thus that simple things are known by separate
69 1, 14 | nevertheless God knows both by His simple intellect.~Aquin.: SMT FP
70 1, 14 | since He is ~altogether simple. Therefore God does not
71 1, 14 | for He knows each thing by simple intelligence, ~by understanding
72 1, 16 | so also with regard to simple ~things; and this is true
73 1, 16 | vi) that with regard to ~simple things and "what a thing
74 1, 16 | nor division, yet in His simple act of intelligence He judges ~
75 1, 17 | false in its knowledge of simple essences; but it ~is either
76 1, 19 | the divine will is one and simple, as willing ~the many only
77 1, 19 | such things depend on the simple will of ~God; but the others
78 1, 20 | place in God, since He is simple. ~Therefore love does not
79 1, 20 | operation that is one and simple," and for the same reason
80 1, 20 | of the will that is one, simple, and always the same. In ~
81 1, 23 | another, depends upon the ~simple will of God; as from the
82 1, 23 | will of God; as from the simple will of the artificer it
83 1, 27 | understands all things by one simple act; and by one act also
84 1, 29 | may say that fire is a ~simple, hot, and dry body: for
85 1, 29 | Boethius says ~(De Trin.): "A simple form cannot be a subject."
86 1, 29 | this term ~to deceive the simple, to make people profess
87 1, 30 | OBJ 4: Number is twofold, simple or absolute, as two and
88 1, 30 | are more perfect and more ~simple, have fewer intrinsic operations
89 1, 30 | determinate number, if taken as a simple number, existing ~in the
90 1, 32 | divine persons are supremely simple. ~Therefore we are not to
91 1, 32 | abstract terms to signify simple forms; and to ~signify subsistent
92 1, 32 | Although the persons are simple, still without prejudice
93 1, 33 | Father; for primary and simple things are ~notified by
94 1, 39 | A[2]), which, indeed, is simple and supremely ~one, as shown
95 1, 40 | distinguished by the ~relations. For simple things are distinct by themselves.
96 1, 40 | the persons ~are supremely simple. Therefore they are distinguished
97 1, 41 | wills all things by one simple act. Wherefore there can ~
98 1, 45 | things, ~whether they are simple things, as in the case of
99 1, 47 | goodness, which in God ~is simple and uniform, in creatures
100 1, 48 | Evil is distant both from simple being and from simple ~"
101 1, 48 | from simple being and from simple ~"not-being," because it
102 1, 50 | says (De Trin.) that "a simple form cannot be a subject": ~
103 1, 54 | nature has infinity, either ~simple or relative. As an example
104 1, 54 | relative. As an example of simple infinity, we have the act "
105 1, 54 | call it accident. But "a simple form cannot ~be a subject,"
106 1, 54 | an angel would not ~be a simple form, which is contrary
107 1, 54 | Para. 1/1~Reply OBJ 2: A simple form which is pure act cannot
108 1, 54 | Boethius speaking there. ~But a simple form which is not its own
109 1, 54 | individuation. And such a simple form is an angel.~Aquin.:
110 1, 57 | supersubstantially in respect of His simple Being ~itself, as Dionysius
111 1, 57 | representations of that one simple essence.~Aquin.: SMT FP
112 1, 57 | eternity, which, being ~simple, is present to all time,
113 1, 58 | divine ~concepts." But a simple intelligence is without
114 1, 58 | apprehending a ~nature, he by one simple perception grasps all that
115 1, 58 | for error in understanding simple quiddities, ~as is stated
116 1, 59 | because the intellect knows by simple intuition, while reason ~
117 1, 59 | nature. For an angel is more simple than a natural ~body. But
118 1, 59 | so far as they express a simple act of the ~will, they are
119 1, 64 | however, as they denote simple acts of the will, they can
120 1, 64 | because sorrow, ~as denoting a simple act of the will, is nothing
121 1, 64 | as sorrow ~and joy imply simple acts of the will; because,
122 1, 66 | corruption, not pure and simple, but ~partial, since a being
123 1, 68 | but ~being as it were a simple element. Such was the opinion
124 1, 75 | vi, 6) that the soul "is ~simple in comparison with the body,
125 1, 75 | vii), "Angelic minds ~have simple and blessed intelligence,
126 1, 76 | be more abstract or more simple than the essence from which ~
127 1, 76 | soul there would not be simple generation; nor at its ~
128 1, 76 | generation; nor at its ~removal simple corruption, all of which
129 1, 76 | such a body, and not ~to a simple element, or to a mixed body,
130 1, 77 | 1/1~OBJ 6: Further, " a simple form cannot be a subject."
131 1, 77 | subject." But the soul is a ~simple form; since it is not composed
132 1, 77 | But in ~God there is one simple power: and therefore also
133 1, 77 | do not proceed from one simple thing. But ~the essence
134 1, 77 | essence of the soul is one and simple. Since, therefore, the powers ~
135 1, 77 | 1~Reply OBJ 1: From one simple thing many things may proceed
136 1, 39 | A[2]), which, indeed, is simple and supremely ~one, as shown
137 1, 40 | distinguished by the ~relations. For simple things are distinct by themselves.
138 1, 40 | the persons ~are supremely simple. Therefore they are distinguished
139 1, 41 | wills all things by one simple act. Wherefore there can ~
140 1, 46 | things, ~whether they are simple things, as in the case of
141 1, 48 | goodness, which in God ~is simple and uniform, in creatures
142 1, 49 | Evil is distant both from simple being and from simple ~"
143 1, 49 | from simple being and from simple ~"not-being," because it
144 1, 51 | says (De Trin.) that "a simple form cannot be a subject": ~
145 1, 55 | nature has infinity, either ~simple or relative. As an example
146 1, 55 | relative. As an example of simple infinity, we have the act "
147 1, 55 | call it accident. But "a simple form cannot ~be a subject,"
148 1, 55 | an angel would not ~be a simple form, which is contrary
149 1, 55 | Para. 1/1~Reply OBJ 2: A simple form which is pure act cannot
150 1, 55 | Boethius speaking there. ~But a simple form which is not its own
151 1, 55 | individuation. And such a simple form is an angel.~Aquin.:
152 1, 58 | supersubstantially in respect of His simple Being ~itself, as Dionysius
153 1, 58 | representations of that one simple essence.~Aquin.: SMT FP
154 1, 58 | eternity, which, being ~simple, is present to all time,
155 1, 59 | divine ~concepts." But a simple intelligence is without
156 1, 59 | apprehending a ~nature, he by one simple perception grasps all that
157 1, 59 | for error in understanding simple quiddities, ~as is stated
158 1, 60 | because the intellect knows by simple intuition, while reason ~
159 1, 60 | nature. For an angel is more simple than a natural ~body. But
160 1, 60 | so far as they express a simple act of the ~will, they are
161 1, 65 | however, as they denote simple acts of the will, they can
162 1, 65 | because sorrow, ~as denoting a simple act of the will, is nothing
163 1, 65 | as sorrow ~and joy imply simple acts of the will; because,
164 1, 67 | corruption, not pure and simple, but ~partial, since a being
165 1, 69 | but ~being as it were a simple element. Such was the opinion
166 1, 74 | vi, 6) that the soul "is ~simple in comparison with the body,
167 1, 74 | vii), "Angelic minds ~have simple and blessed intelligence,
168 1, 75 | be more abstract or more simple than the essence from which ~
169 1, 75 | soul there would not be simple generation; nor at its ~
170 1, 75 | generation; nor at its ~removal simple corruption, all of which
171 1, 75 | such a body, and not ~to a simple element, or to a mixed body,
172 1, 76 | 1/1~OBJ 6: Further, " a simple form cannot be a subject."
173 1, 76 | subject." But the soul is a ~simple form; since it is not composed
174 1, 76 | But in ~God there is one simple power: and therefore also
175 1, 76 | do not proceed from one simple thing. But ~the essence
176 1, 76 | essence of the soul is one and simple. Since, therefore, the powers ~
177 1, 76 | 1~Reply OBJ 1: From one simple thing many things may proceed
178 1, 77 | such quality ~belongs to a simple body or results from complexity.
179 1, 81 | of the intellect is ~more simple and more absolute than the
180 1, 81 | the will. Now the more simple and the more abstract a
181 1, 81 | way, as far as they are simple affections without ~passion
182 1, 82 | understanding" implies the simple acceptation of something;
183 1, 82 | appetite to "will" implies the simple appetite ~for something:
184 1, 84 | therefrom. Secondly, by way ~of simple and absolute consideration;
185 1, 84 | composition precedes the simple in relation to us. ~But
186 1, 84 | universals are the more simple. Therefore they are known
187 1, 84 | but by understanding the simple essence.~Aquin.: SMT FP
188 1, 84 | animal." Hence as regards simple ~objects not subject to
189 1, 84 | because "the intellect is ~simple" (De Anima iii, 4). Therefore
190 1, 87 | composite things ~through simple, nor incorporeal through
191 1, 88 | light, which is one and simple in its first principle,
192 1, 88 | angel, for an angel is more simple than a ~soul. Therefore
193 1, 88 | above ~all as regards simple intelligence of "what a
194 1, 89 | 75], A[5]), the soul is a simple ~form. But a form is an
195 1, 89 | Although the soul is a simple form in its essence, yet
196 1, 89 | diverse do not differ. For simple things are diverse; yet ~
197 1, 89 | Reply OBJ 1: The soul's simple essence is as the material
198 1, 90 | but as "united in one ~simple whole," as Dionysius says (
199 1, 107 | name of an angel; because simple intelligence belongs to
200 1, 114 | active cause, which is most simple. ~Therefore no bodies are
201 1, 117 | proper to ~it. And since a simple and subsistent thing cannot
202 2, 8 | a power, designates the simple act of that power: thus "
203 2, 8 | understand" designates the simple act of the understanding.
204 2, 8 | understanding. Now the ~simple act of a power is referred
205 2, 8 | will in reference to the ~simple act of the will; not in
206 2, 14 | matters much more absolute and simple, so that one man ~by himself
207 2, 14 | synthesis, viz. from the simple to ~the composite. Therefore
208 2, 14 | synthetically, since causes are more simple than effects. But ~if that
209 2, 14 | analysis we trace to their simple causes. Now the principle
210 2, 15 | nature of consent, but of simple volition. ~But as to those
211 2, 19 | thing is first, the more ~simple it is, and the fewer the
212 2, 19 | thus ~primary bodies are simple. Hence it is to be observed
213 2, 19 | genus, are, in some way, simple and consist of one ~principle.
214 2, 20 | punishment, if ~a man through simple involuntariness fail to
215 2, 22 | appetite, they signify ~simple acts of the will having
216 2, 24 | sensitive appetite, while the simple movements of the will are
217 2, 31 | appetite, but according to simple movement: for thus it is ~
218 2, 31 | that "God rejoices by one simple act": and Dionysius says
219 2, 46 | contrariety, except that of the simple colors from which they are
220 2, 46 | good and evil: by way of a simple ~and incomplex object, when
221 2, 49 | operation. Wherefore the simple ~qualities of the elements
222 2, 49 | dispositions or habits, but "simple ~qualities": but we call
223 2, 50 | Since, therefore, angels are simple substances, it seems that ~
224 2, 50 | but rather are they like simple and immaterial images which ~
225 2, 52 | result of a change in the ~simple qualities, which are not
226 2, 53 | diminish. Because a habit is a ~simple quality and form. Now a
227 2, 53 | quality and form. Now a simple thing is possessed either
228 2, 53 | considered in itself, is a simple form. It is not ~thus that
229 2, 54 | 2: Further, a power is a simple force. Now in one simple
230 2, 54 | simple force. Now in one simple subject ~there cannot be
231 2, 54 | effects can proceed ~from one simple cause. Therefore there cannot
232 2, 54 | OBJ 2: Although a power is simple as to its essence, it is ~
233 2, 54 | since it is a quality, is a simple form. But ~nothing simple
234 2, 54 | simple form. But ~nothing simple is made up of many. Therefore
235 2, 54 | it is ~that a habit is a simple quality, not composed to
236 2, 58 | Hence those who seem to be simple, through lack of worldly ~
237 2, 58 | wise'] as serpents, and simple as doves."~Aquin.: SMT FS
238 2, 67 | the contrary, Faith is a simple habit. Now a simple thing
239 2, 67 | is a simple habit. Now a simple thing is either ~withdrawn
240 2, 73 | privation. For there is a simple ~and pure privation, which
241 2, 73 | privation which is not simple, but retains something of
242 2, 74 | murder is more grievous than simple ~fornication. Now it is
243 2, 74 | has a twofold act, viz. simple ~"intuition," and "deliberation,"
244 2, 74 | object. But in respect of simple intuition, ~it can have
245 2, 74 | In matters of action, the simple intuition of the ~principles
246 2, 75 | these suffices to cause a simple negation. But, since ~the
247 2, 75 | and of every evil is not a simple negation, but ~the privation
248 2, 78 | Ignorance sometimes excludes the simple knowledge that a ~particular
249 2, 78 | particular good, but not the simple knowledge ~that it is an
250 2, 78 | the habit thereof is not a simple ~but a relative evil.~Aquin.:
251 2, 88 | anyone being ignorant that simple fornication is a ~mortal
252 2, 102 | soil savors rather of a ~simple life; whereas the eating
253 2, 102 | His people back to a more simple way of living, forbade them
254 2, 109 | spiritual, are reduced to the simple First Mover, Who is God.
255 2, 112 | the Divine act, which is simple and uniform; and thus His
256 2, 112 | equally to all, since by one simple act He administers great
257 2, 113 | in two ways: first, by ~simple generation, which is from
258 2, 114 | But where there is no ~simple right, but only relative,
259 2, 114 | But the relative, not the simple, good of man is what is
260 2, 1 | that "faith is about the ~simple and everlasting truth."
261 2, 1 | First Truth is something simple. Therefore ~the object of
262 2, 1 | heavenly vision is something simple, for it is the Divine Essence. ~
263 2, 1 | Hence ~things that are simple in themselves, are known
264 2, 1 | object of faith ~is something simple, namely the thing itself
265 2, 1 | proposition but by way of a ~simple understanding. On the other
266 2, 2 | ix, text. 22) "to know simple things defectively is not
267 2, 2 | not ~bound to believe. But simple reasons are sometimes tested
268 2, 2 | 1~OBJ 3: Further, if the simple are bound to have, not explicit
269 2, 2 | Therefore it seems that the simple should also have explicit
270 2, 2 | passage ~(Moral. ii, 17), the simple, who are signified by the
271 2, 2 | 2 Para. 1/1~Reply OBJ 2: Simple persons should not be put
272 2, 2 | to corrupt the faith of simple people in such ~questions.
273 2, 2 | Para. 1/1~Reply OBJ 3: The simple have no faith implied in
274 2, 2 | not harm the faith of the simple ones, who think that the
275 2, 2 | believe aright; unless the simple hold obstinately to their
276 2, 2 | learned ~explicitly, while the simple folk, under the veil of
277 2, 2 | revealed, both learned and simple folk are bound to ~explicit
278 2, 2 | veil, ~so to speak, by the simple, so too was it with the
279 2, 3 | Therefore it seems that the simple folk are ~not bound to confess
280 2, 5 | object of faith is one and ~simple, namely the First Truth,
281 2, 9 | discursive process, by simple intuition, as was stated
282 2, 9 | argumentative, but ~absolute and simple, to which that knowledge
283 2, 10 | and firm in the faith, or simple and wavering. ~As to those
284 2, 10 | errors; since in this way simple people are ~strengthened
285 2, 10 | faith, ~in the presence of simple people, whose faith for
286 2, 10 | doing. But in the case of simple people and those who ~are
287 2, 23 | the contrary, Charity is a simple form. Now nothing greater
288 2, 23 | from the addition of one simple thing to another, as proved
289 2, 23 | and this is more than a ~simple addition of charity, since
290 2, 26 | other hand, goodwill is a simple act of the will, whereby
291 2, 31 | erring ~brother by means of a simple warning: such like correction
292 2, 31 | coercive power, but not with simple ~fraternal correction.~Aquin.:
293 2, 47 | illustrations or images, is ~that simple and spiritual impressions
294 2, 47 | comprehend the truth by their simple insight, as do God and the ~
295 2, 49 | of man, who is unable by simple insight to comprehend with ~
296 2, 50 | doubt; whereas there is simple nescience in ~the mind of
297 2, 51 | this ~would be a case of simple avarice. Hence the lack
298 2, 62 | nobody may lawfully commit simple fornication or adultery ~
299 2, 67 | are sins, as, for example, simple fornication; ~because human
300 2, 71 | Wherefore this is not simple backbiting but blasphemy.~
301 2, 74 | speaking which is by way ~of simple assertion of evil, and consider
302 2, 77 | contrary than from its simple negation; thus black is
303 2, 80 | hindrance to devotion; while in simple souls and women devotion
304 2, 86 | xii, de pollicitat., i] a simple promise made to a man is
305 2, 86 | less binding therefore is a simple promise made ~to God, which
306 2, 86 | binding with ~God than a simple vow, and he who breaks a
307 2, 86 | When it is said that a simple vow is no less binding than
308 2, 86 | vows are of two kinds, simple and solemn. And since, as
309 2, 86 | Church's dispensation. Now a simple vow takes its ~efficacy
310 2, 86 | themselves by religious vows, ~simple or solemn, without the consent
311 2, 87 | are of two kinds: one is a simple contestation of God, as ~
312 2, 87 | oath. One is uttered a simple contestation or calling
313 2, 87 | It is not the same with a simple assertion, and with an ~
314 2, 87 | than a vow. A vow is a ~simple promise: whereas an oath
315 2, 102 | or ~inferred, namely, a simple word of the superior, indicating
316 2, 151 | of action. First there is simple ~understanding, which apprehends
317 2, 152 | lust divided?~(2) Whether simple fornication is a mortal
318 2, 152 | assigned to lust, ~namely, "simple fornication, adultery, incest,
319 2, 152 | adultery does not differ from ~simple fornication, save in the
320 2, 152 | child when born, there is "simple fornication," which ~is
321 2, 152 | Thes. Para. 1/1~Whether simple fornication is a mortal
322 2, 152 | OBJ 1: It would seem that simple fornication is not a mortal
323 2, 152 | without ~disapprobation. Yet simple fornication is mentioned
324 2, 152 | to be a harlot. Therefore simple fornication is not a mortal
325 2, 152 | contrary to charity. But simple ~fornication is not contrary
326 2, 152 | one is injured. Therefore simple ~fornication is not a mortal
327 2, 152 | to eternal perdition. But simple ~fornication has not this
328 2, 152 | will not perish." Therefore simple fornication is not a ~mortal
329 2, 152 | seem to apply especially to simple fornication, which is the
330 2, 152 | kingdom of God." Therefore simple ~fornication is a mortal
331 2, 152 | criminal offenses." Therefore simple fornication is a criminal
332 2, 152 | Without any doubt we must hold simple fornication to be a ~mortal
333 2, 152 | life is ~a mortal sin. Now simple fornication implies an inordinateness
334 2, 152 | 4 Para. 1/1~Reply OBJ 4: Simple fornication is contrary
335 2, 152 | Hence seduction is not simple fornication, ~since the
336 2, 152 | person besides. ~Wherefore simple fornication, which is committed
337 2, 156 | ways. In one way, as a ~simple movement of the will, whereby
338 2, 156 | is ~cause not only of the simple movement of the will but
339 2, 161 | adultery is a ~graver sin than simple fornication. The other gravity
340 2, 170 | prophecy in its proper and ~simple acceptation.~Aquin.: SMT
341 2, 178 | perceives the truth by ~simple apprehension, whereas man
342 2, 178 | arrives at the perception of a simple ~truth by a process from
343 2, 178 | person ~intends to gather one simple truth. Hence cogitation
344 2, 178 | contemplation" regards the simple act of ~gazing on the truth;
345 2, 178 | of light," i.e. to the simple knowledge of the intelligible
346 2, 178 | from ~external things to simple contemplation." Further,
347 2, 178 | not ~discursively, but by simple intuition. On the other
348 2, 178 | soul's operations to the simple contemplation of the ~intelligible
349 2, 178 | contemplation of the one simple truth. In this ~operation
350 2, 178 | principles which we know by simple ~intuition. Afterwards these
351 2, 181 | perfection, which in God is ~simple and uniform, is not to be
352 2, 182 | or parish, and accept a simple prebend without ~cure, which
353 2, 182 | others are appointed by simple ~commission, so too in the
354 2, 182 | priest receives ~his cure by simple appointment; although they
355 2, 185 | deputed by the bishop to a simple ~priest. In this sense it
356 2, 186 | is ~more excellent than simple contemplation. For even
357 2, 187 | nourished with the ~milk of simple doctrine while we progress;
358 2, 187 | is to ~say, we pass from simple doctrine, by which we are
359 2, 187 | proves. The other is the simple vow which ~does not make
360 2, 187 | made, not a solemn, but a simple vow. Hence ~he was not a
361 2, 187 | not required before the simple vow ~whereby a man binds
362 2, 187 | is ~twofold. One is the simple vow consisting in a mere
363 2, 187 | Secondly, the efficacy of a simple ~vow encounters an obstacle,
364 2, 187 | puberty a child makes a simple ~vow, not yet having full
365 2, 187 | is more binding than the simple vow whereby a person is
366 2, 187 | order. For if after taking a simple vow a person were to be ~
367 2, 187 | is not bound to fulfil a simple vow he has taken on entering ~
368 3, 1 | apart; ~since God is most simple, and flesh is most composite -
369 3, 2 | the Nature of the Word is simple, as was shown above (FP,
370 3, 2 | and thus it is altogether simple, even as ~the Nature of
371 3, 6 | like to God, Who is most simple, than the whole. Therefore
372 3, 6 | Reply OBJ 2: God is so simple that He is also most perfect;
373 3, 10 | which He is ~said to know by simple intelligence, as was shown
374 3, 10 | Himself by ~knowledge of simple intelligence; and thus in
375 3, 10 | by a certain knowledge of simple intelligence, and ~not by
376 3, 10 | things by the ~knowledge of simple intelligence; yet God knows
377 3, 13 | nature of the thing, as in simple things; or is the constituent
378 3, 13 | knows by the knowledge of simple intelligence; although it ~
379 3, 15 | experience; but He knew it by simple cognition.~Aquin.: SMT TP
380 3, 16 | has not a personal but a simple supposition. For although "
381 3, 16 | creature in God? For God has a simple not a composite ~Nature."
382 3, 18 | Damascene {thelesis} - i.e. simple will, and by the masters "
383 3, 18 | regards the means. And thus simple will is the same as ~the "
384 3, 21 | A[2]); or also ~of His simple will, considered as a nature;
385 3, 21 | sensuality, or even of the simple will, which is ~considered
386 3, 24 | that which depends on the simple will of God has no ~other
387 3, 24 | predestination depends on the simple ~will of God, for it is
388 3, 36 | powerful; the ~shepherds simple and lowly. He was also made
389 3, 37 | pigeon is a gentle and simple animal, and therefore signifies
390 3, 39 | dove is an animal of a ~simple character, void of cunning
391 3, 39 | said (Mt. ~10:16): "Be ye simple as doves."~Aquin.: SMT TP
392 3, 44 | infused wisdom into the simple minds of His disciples:
393 3, 44 | had been unlettered and simple spoke with such wisdom and ~
394 3, 51 | burial on the one hand was simple, because ~"Joseph wrapped
395 3, 65 | human life. And this is simple ~necessity of end. Secondly,
396 3, 65 | journey. But this is not simple necessity of end.~Aquin.:
397 3, 66 | of the faithful. Because simple and ~unlettered folk need
398 3, 68 | they corrupt the faith of simple people, if they be not ~
399 3, 72 | matter, in ~Baptism, is a simple element, viz. water. Therefore
400 3, 72 | received ~simply; wherefore simple matter is fitting to it.
401 3, 72 | sacrament does ~not. But a simple priest, in virtue of his
402 3, 72 | of the imagination. But a simple priest can anoint the baptized
403 3, 72 | Blessed Gregory, allowed simple priests to confer this ~
404 3, 75 | of communication is not simple bread, but is ~united to
405 3, 78 | aforesaid words are not simple, but composed of ~many;
406 3, 78 | hence it must be done by a simple power. Therefore it is not
407 3, 78 | before. And this power is simple by reason of the ~thing
408 3, 78 | Baptism are ordained to one simple effect, and ~therefore there
409 3, 79 | bread of ~communion is not simple bread but bread united with
410 3, 80 | not as a sacrament, but as simple food. ~Unless perchance
411 3, 80 | fornication were to deem simple fornication not to be a
412 3, 84 | joy and sorrow as being simple acts of the will, to which
413 3, 88 | subsequent sin may be one of simple fornication, while the previous
414 3, 90 | Divine power is one and simple. Therefore Penance, ~being
415 3, 90 | is a habit, which is a ~simple quality of the mind. In
416 3, 90 | Every sacrament is something simple by reason of the Divine ~
417 3, 90 | external thing, ~either simple, as water or oil, or compound,
418 Suppl, 9 | requisite for confession:~Simple, humble, pure, faithful,~
419 Suppl, 9 | respect it is said ~to be "simple" indicating that the penitent
420 Suppl, 9 | cleansed: but the condition "simple" excludes the ~introduction
421 Suppl, 10| are ~sinful, and certain simple people, would be absolved
422 Suppl, 20| excommunication, from which a ~simple priest cannot absolve. Therefore
423 Suppl, 20| inferior; otherwise any ~simple priest who has jurisdiction
424 Suppl, 20| are five cases in which a simple priest must refer his penitent
425 Suppl, 20| Although the bishop whom a simple priest absolves is his ~
426 Suppl, 38| virtue of his commission a simple priest can confer the ~minor
427 Suppl, 38| greater than that of a simple priest.~Aquin.: SMT XP Q[
428 Suppl, 40| bishop has an Order which a simple priest has not; ~and thus
429 Suppl, 40| Church. Again, between a simple bishop and ~the Pope there
430 Suppl, 40| Much more therefore should simple priests use them.~Aquin.:
431 Suppl, 46| consent to marry a woman by a simple ~affirmation expressed in
432 Suppl, 46| 1/1~OBJ 4: Further, the simple uttering of words relating
433 Suppl, 53| of inquiry:~(1) Whether a simple vow is a diriment impediment
434 Suppl, 53| by the obligation ~of a simple vow?~Aquin.: SMT XP Q[53]
435 Suppl, 53| annulled by the obligation of a simple vow. For the stronger tie
436 Suppl, 53| Yet he who has taken a simple vow of chastity can never
437 Suppl, 53| without sin. Therefore a simple vow annuls ~marriage. The
438 Suppl, 53| to marry after taking a simple vow of continence, since ~
439 Suppl, 53| But he who has taken a simple vow of ~continence can never
440 Suppl, 53| cler. vel vovent.) that a "simple vow is an impediment to
441 Suppl, 53| promised it. Since then a simple vow contains merely a simple ~
442 Suppl, 53| simple vow contains merely a simple ~promise of one's body to
443 Suppl, 53| over his own body after a simple vow, and ~consequently can
444 Suppl, 53| indissoluble. ~Therefore although a simple vow is an impediment to
445 Suppl, 53| to marry after taking a simple vow of ~continence, yet
446 Suppl, 53| is ~a stronger tie than a simple vow, since by marriage a
447 Suppl, 53| of his wife, but not by a simple vow as ~explained above:
448 Suppl, 53| position. In ~this respect a simple vow binds in the same way
449 Suppl, 53| annulled on account of a simple vow.~Aquin.: SMT XP Q[53]
450 Suppl, 53| forbidding marriage after ~a simple vow has not this effect,
451 Suppl, 53| OBJ 3: If after taking a simple vow a man contract marriage
452 Suppl, 53| vovent.) "in God's sight a simple vow is no less binding than
453 Suppl, 53| acceptance. Therefore since a simple vow does not dissolve marriage, ~
454 Suppl, 53| add the same force to a simple vow ~as an oath does. Now
455 Suppl, 53| as an oath does. Now a simple vow, even though an oath
456 Suppl, 53| solemn vow has nothing that a simple vow cannot have. ~For a
457 Suppl, 53| vow cannot have. ~For a simple vow may give rise to scandal
458 Suppl, 53| and should ordain that a simple vow ~dissolves a marriage
459 Suppl, 53| for the same reason that a simple vow does not ~dissolve a
460 Suppl, 53| is futile, because even a simple vow ~sometimes leads to
461 Suppl, 53| Para. 1/1~Reply OBJ 1: A simple vow is said to be no less
462 Suppl, 53| because he who breaks a simple vow ~commits a mortal sin
463 Suppl, 53| certain things to which a simple vow does not bind.~Aquin.:
464 Suppl, 53| of one's body, ~whereas a simple vow does not, as stated
465 Suppl, 53| however, if he had taken a simple vow. On the other hand, ~
466 Suppl, 57| imperfectly, and is called ~"simple adoption," and by this the
467 Suppl, 61| time ~fixed by law, as of a simple vow. Wherefore just as when
468 Suppl, 61| the husband has ~taken a simple vow his wife is not bound
469 Suppl, 62| same sinful character as in simple ~fornication, and something
470 Suppl, 62| sins more grievously in simple fornication than a woman, ~
471 Suppl, 62| it is more grievous than simple ~fornication, it follows
472 Suppl, 65| the heathens. Therefore simple fornication which ~is intercourse
473 Suppl, 65| lie is a greater sin than simple fornication: and ~a proof
474 Suppl, 65| sin. ~Neither therefore is simple fornication.~Aquin.: SMT
475 Suppl, 65| mortal sins, neither is simple fornication a ~mortal sin.~
476 Suppl, 65| Cor. ~6:9,10). Therefore simple fornication is a mortal
477 Suppl, 65| there can be no doubt that simple fornication by its very
478 Suppl, 70| namely in so far as ~it is a simple movement of the will. In
479 Suppl, 70| that "God's joy is one simple delight."~Aquin.: SMT XP
480 Suppl, 72| noble than the form of a simple body. Therefore it would
481 Suppl, 72| endurance; and thus the simple body is more noble, because
482 Suppl, 72| contraries. Wherefore a simple ~body, although it be corruptible
483 Suppl, 72| that the perfection of a simple is ~more in keeping with
484 Suppl, 72| somewhat more noble than a simple ~body, a simple body that
485 Suppl, 72| noble than a simple ~body, a simple body that exists by itself
486 Suppl, 72| because in a mixed body simple bodies are ~somewhat in
487 Suppl, 72| as in the ~generation of simple bodies. The passive principle
488 Suppl, 76| 1~Reply OBJ 4: Even as a simple quality is not the substantial
489 Suppl, 76| a quality resulting from simple qualities reduced to a mean,
490 Suppl, 80| Further, as heat and cold are simple qualities of bodies, i.e.
491 Suppl, 89| for the quiddity ~of a simple thing is the simple thing
492 Suppl, 89| of a simple thing is the simple thing itself, as Avicenna
493 Suppl, 89| science" or ~"knowledge of simple intelligence." Now it is
494 Suppl, 89| only by the knowledge of simple intelligence, because those
495 Appen1, 2| is punished, since it is simple: which is not the case with ~
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