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Part, Question
1 1, 1 | same as wisdom?~(7) Whether God is its subject-matter?~(
2 1, 1 | philosophical science - even God Himself; so ~that there
3 1, 1 | Scripture, inspired ~of God is profitable to teach,
4 1, 1 | Now Scripture, inspired of God, is no part of philosophical ~
5 1, 1 | knowledge, i.e. ~inspired of God.~Aquin.: SMT FP Q[1] A[1]
6 1, 1 | a knowledge revealed by God besides philosophical science
7 1, 1 | because man is directed to God, as to an ~end that surpasses
8 1, 1 | The eye hath not seen, O ~God, besides Thee, what things
9 1, 1 | regards those truths ~about God which human reason could
10 1, 1 | because the truth about God ~such as reason could discover,
11 1, 1 | whole salvation, which is in God, depends upon the knowledge
12 1, 1 | once they are ~revealed by God, they must be accepted by
13 1, 1 | namely, the science of God and the blessed. Hence,
14 1, 1 | principles revealed by ~God.~Aquin.: SMT FP Q[1] A[2]
15 1, 1 | doctrine does not treat of God and creatures ~equally,
16 1, 1 | creatures ~equally, but of God primarily, and of creatures
17 1, 1 | as they are ~referable to God as their beginning or end.
18 1, 1 | chiefly concerned ~with God, whose handiwork is especially
19 1, 1 | doctrine ~includes both; as God, by one and the same science,
20 1, 1 | the ~perfect knowledge of God in which consists eternal
21 1, 1 | sciences, but immediately from God, by revelation. Therefore
22 1, 1 | whereas wisdom is ~acquired by God's inspiration; so that it
23 1, 1 | the whole universe, namely God, ~is most of all called
24 1, 1 | doctrine ~essentially treats of God viewed as the highest cause -
25 1, 1 | That which is known of God is manifest in them" (Rm.
26 1, 1 | against the knowledge of God" (2 Cor. 10:4,5).~Aquin.:
27 1, 1 | Thes. Para. 1/1~Whether God is the object of this science?~
28 1, 1 | 1/1~OBJ 1: It seems that God is not the object of this
29 1, 1 | presuppose the essence of God, for Damascene says (De
30 1, 1 | to define the essence of God." Therefore God is not the ~
31 1, 1 | essence of God." Therefore God is not the ~object of this
32 1, 1 | conclusions not only concerning God, but concerning many other
33 1, 1 | human morality. Therefore God is not the object of ~this
34 1, 1 | treatment is mainly about ~God; for it is called theology,
35 1, 1 | theology, as treating of God. Therefore God is the ~object
36 1, 1 | treating of God. Therefore God is the ~object of this science.~
37 1, 1 | Para. 1/1~I answer that, God is the object of this science.
38 1, 1 | of under the aspect ~of God: either because they are
39 1, 1 | either because they are God Himself or because they
40 1, 1 | or because they refer to God ~as their beginning and
41 1, 1 | end. Hence it follows that God is in very truth ~the object
42 1, 1 | faith, for faith is about God. The ~object of the principles
43 1, 1 | be something other than God - that is, either things
44 1, 1 | as they have reference to God.~Aquin.: SMT FP Q[1] A[7]
45 1, 1 | consists the essence of ~God, nevertheless in this science
46 1, 1 | this science concerning God; even as in some philosophical ~
47 1, 1 | science are comprehended under God, not as parts or species
48 1, 1 | creature be taken to represent God, ~this representation ought
49 1, 1 | with material things. For God ~provides for everything
50 1, 1 | befitting the knowledge of ~God that we have in this life.
51 1, 1 | things farthest away from ~God form within us a truer estimate
52 1, 1 | us a truer estimate that God is above whatsoever we may ~
53 1, 1 | The author of Holy Writ is God, in whose power it is to ~
54 1, 1 | author of ~Holy Writ is God, Who by one act comprehends
55 1, 1 | When Scripture ~speaks of God's arm, the literal sense
56 1, 1 | literal sense is not that God has such a member, ~but
57 1, 2 | 4 - TREATISE ON THE ONE GOD (QQ[2]-26)~THE EXISTENCE
58 1, 2 | 2]-26)~THE EXISTENCE OF GOD (THREE ARTICLES)~Because
59 1, 2 | teach the knowledge of ~God, not only as He is in Himself,
60 1, 2 | we shall treat: (1) Of God; (2) Of the rational ~creature'
61 1, 2 | creature's advance towards God; (3) Of Christ, Who as man,
62 1, 2 | Who as man, is our way to ~God.~Aquin.: SMT FP Q[2] Out.
63 1, 2 | Para. 2/4~In treating of God there will be a threefold
64 1, 2 | must consider: (1) Whether God exists? ~(2) The manner
65 1, 2 | Whether the proposition "God exists" is self-evident?~(
66 1, 2 | demonstrable?~(3) Whether God exists?~Aquin.: SMT FP Q[
67 1, 2 | Whether the existence of God is self-evident?~Aquin.:
68 1, 2 | seems that the existence of God is self-evident. Now those ~
69 1, 2 | 1,3), "the knowledge of God is ~naturally implanted
70 1, 2 | Therefore the existence of God is ~self-evident.~Aquin.:
71 1, 2 | signification of ~the word "God" is understood, it is at
72 1, 2 | it is at once seen that God exists. For by ~this word
73 1, 2 | since as soon as the word ~"God" is understood it exists
74 1, 2 | Therefore the proposition "God exists" is self-evident. ~
75 1, 2 | there must be truth. But God is ~truth itself: "I am
76 1, 2 | Jn. 14:6) ~Therefore "God exists" is self-evident.~
77 1, 2 | opposite of the ~proposition "God is" can be mentally admitted: "
78 1, 2 | his ~heart, There is no God" (Ps. 52:1). Therefore,
79 1, 2 | 52:1). Therefore, that God exists is not ~self-evident.~
80 1, 2 | that this proposition, "God ~exists," of itself is self-evident,
81 1, 2 | as the ~subject, because God is His own existence as
82 1, 2 | not know the essence of God, the ~proposition is not
83 1, 2 | Reply OBJ 1: To know that God exists in a general and
84 1, 2 | us by nature, inasmuch as God is man's beatitude. For
85 1, 2 | to know absolutely that God ~exists; just as to know
86 1, 2 | everyone who hears this word "God" understands ~it to signify
87 1, 2 | that some have believed God to be a body. Yet, granted
88 1, 2 | understands that by this word "God" is signified something
89 1, 2 | by those who hold that God does not exist.~Aquin.:
90 1, 2 | can be demonstrated that God exists?~Aquin.: SMT FP Q[
91 1, 2 | seems that the existence of God cannot be demonstrated.
92 1, 2 | an article of faith that God exists. But what is of faith
93 1, 2 | cannot be ~demonstrated that God exists.~Aquin.: SMT FP Q[
94 1, 2 | we ~cannot know in what God's essence consists, but
95 1, 2 | cannot ~demonstrate that God exists.~Aquin.: SMT FP Q[
96 1, 2 | Further, if the existence of God were demonstrated, this
97 1, 2 | seems that the ~existence of God cannot be demonstrated.~
98 1, 2 | unless the existence of God could be demonstrated ~through
99 1, 2 | Hence the existence of God, in so far as it is not
100 1, 2 | OBJ 1: The existence of God and other like truths about
101 1, 2 | other like truths about God, ~which can be known by
102 1, 2 | especially the case in regard to ~God, because, in order to prove
103 1, 2 | Now the names given to God are derived from His effects; ~
104 1, 2 | demonstrating the existence of God from His effects, we ~may
105 1, 2 | the meaning of the word "God".~Aquin.: SMT FP Q[2] A[
106 1, 2 | demonstrate the existence of God from His effects; though
107 1, 2 | we ~cannot perfectly know God as He is in His essence.~
108 1, 2 | Thes. Para. 1/1~Whether God exists?~Aquin.: SMT FP Q[
109 1, 2 | 1/1~OBJ 1: It seems that God does not exist; because
110 1, 2 | destroyed. But the ~word "God" means that He is infinite
111 1, 2 | goodness. If, therefore, God ~existed, there would be
112 1, 2 | in the ~world. Therefore God does not exist.~Aquin.:
113 1, 2 | other principles, ~supposing God did not exist. For all natural
114 1, 2 | there is no need to ~suppose God's existence.~Aquin.: SMT
115 1, 2 | is said in the person of God: "I am Who am." (Ex. ~3:
116 1, 2 | answer that, The existence of God can be proved in five ways.~
117 1, 2 | everyone understands to be God.~Aquin.: SMT FP Q[2] A[3]
118 1, 2 | everyone gives the name of God.~Aquin.: SMT FP Q[2] A[3]
119 1, 2 | This all men speak of as God.~Aquin.: SMT FP Q[2] A[3]
120 1, 2 | perfection; ~and this we call God.~Aquin.: SMT FP Q[2] A[3]
121 1, 2 | and this being we call ~God.~Aquin.: SMT FP Q[2] A[3]
122 1, 2 | Enchiridion xi): "Since God is the ~highest good, He
123 1, 2 | the infinite goodness of God, that He should allow ~evil
124 1, 2 | needs be ~traced back to God, as to its first cause.
125 1, 3 | 4 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES)~When the
126 1, 3 | because we cannot know what God is, but rather ~what He
127 1, 3 | means for considering how God is, but rather ~how He is
128 1, 3 | Now it can be shown how God is not, by denying Him whatever
129 1, 3 | of inquiry:~(1) Whether God is a body?~(2) Whether He
130 1, 3 | Thes. Para. 1/1~Whether God is a body?~Aquin.: SMT FP
131 1, 3 | 1/1~OBJ 1: It seems that God is a body. For a body is
132 1, 3 | the three dimensions to ~God, for it is written: "He
133 1, 3 | Job 11:8,9). Therefore ~God is a body.~Aquin.: SMT FP
134 1, 3 | quality of quantity. But God seems to have figure, for
135 1, 3 | Heb. 1:3). ~Therefore God is a body.~Aquin.: SMT FP
136 1, 3 | attributes corporeal parts to God. "Hast thou an arm like
137 1, 3 | Hast thou an arm like God?" (Job ~40:4); and "The
138 1, 3 | Ps. 117:16). Therefore God ~is a body.~Aquin.: SMT
139 1, 3 | supposes posture is said of God in the Scriptures: "I saw
140 1, 3 | Is. 3:13). Therefore ~God is a body. ~Aquin.: SMT
141 1, 3 | But in the Scriptures God is spoken of as a ~local
142 1, 3 | Jer. 17:13). Therefore God is a ~body.~Aquin.: SMT
143 1, 3 | of St. John (Jn. 4:24): ~"God is a spirit."~Aquin.: SMT
144 1, 3 | is absolutely true that God is not a body; and this ~
145 1, 3 | proved (Q[2], A[3]), that God is the First Mover, and
146 1, 3 | Therefore it is clear that God is not a body. Secondly,
147 1, 3 | been already proved that God is the First Being. It ~
148 1, 3 | therefore impossible that in God there should be any potentiality.
149 1, 3 | therefore impossible that God should be a ~body. Thirdly,
150 1, 3 | body. Thirdly, because God is the most noble of beings.
151 1, 3 | Therefore it is impossible that God should be a body.~Aquin.:
152 1, 3 | Hence, when it attributes to God the three dimensions under
153 1, 3 | Nom. ix), by the depth of God is meant the incomprehensibility
154 1, 3 | to be after the image of God, not as regards ~his body,
155 1, 3 | according to the image of God.~Aquin.: SMT FP Q[3] A[1]
156 1, 3 | parts are attributed to God in Scripture on ~account
157 1, 3 | hence the eye attributed to God ~signifies His power of
158 1, 3 | is only attributed to ~God by some sort of parallel.
159 1, 3 | Reply OBJ 5: We draw near to God by no corporeal steps, since
160 1, 3 | Thes. Para. 1/1~Whether God is composed of matter and
161 1, 3 | 1/1~OBJ 1: It seems that God is composed of matter and
162 1, 3 | Scripture attributes a soul to God; for it is mentioned in ~
163 1, 3 | Hebrews (Heb. 10:38), where God says: "But My just man liveth
164 1, 3 | please My soul." Therefore God ~is composed of matter and
165 1, 3 | these are attributed to God in Scripture: "The Lord
166 1, 3 | Ps. 105:40). Therefore God is composed of matter ~and
167 1, 3 | of individualization. But God ~seems to be individual,
168 1, 3 | property of matter. But God is not a body ~as proved
169 1, 3 | that matter should exist in God. First, ~because matter
170 1, 3 | shown (Q[2], A[3]) that ~God is pure act, without any
171 1, 3 | Hence it is impossible that ~God should be composed of matter
172 1, 3 | good and the best - viz. God - is not a ~participated
173 1, 3 | Hence it is impossible that God should be composed of ~matter
174 1, 3 | and essentially form. Now God is the first agent, since
175 1, 3 | A soul is attributed to God because His acts resemble
176 1, 3 | the like are attributed to God on account of a ~similitude
177 1, 3 | the act of an ~angry man, God's punishment is metaphorically
178 1, 3 | subject; and such a form is God. Hence ~it does not follow
179 1, 3 | follow that matter exists in God.~Aquin.: SMT FP Q[3] A[3]
180 1, 3 | Thes. Para. 1/1~Whether God is the same as His essence
181 1, 3 | 1/1~OBJ 1: It seems that God is not the same as His essence
182 1, 3 | the substance or nature of God - i.e. the ~Godhead - is
183 1, 3 | Godhead - is said to be in God. Therefore it seems that
184 1, 3 | Therefore it seems that God is not the ~same as His
185 1, 3 | his humanity. ~Therefore God is not the same as His Godhead.~
186 1, 3 | contrary, It is said of God that He is life itself,
187 1, 3 | relation between Godhead and God is the same as the ~relation
188 1, 3 | living thing. Therefore God is His very ~Godhead.~Aquin.:
189 1, 3 | Para. 1/1~I answer that, God is the same as His essence
190 1, 3 | them are identified. Since God then ~is not composed of
191 1, 3 | Therefore in ~speaking of God, we use concrete nouns to
192 1, 3 | life, or the like are in God, we indicate the composite
193 1, 3 | there is any composition ~in God.~Aquin.: SMT FP Q[3] A[3]
194 1, 3 | Reply OBJ 2: The effects of God do not imitate Him perfectly,
195 1, 3 | existence are the same in God?~Aquin.: SMT FP Q[3] A[4]
196 1, 3 | existence are not the same in God. For ~if it be so, then
197 1, 3 | Therefore it follows that God is being in general which
198 1, 3 | Wis. 14:21). Therefore God's ~existence is not His
199 1, 3 | Further, we can know "whether" God exists as said above (Q[
200 1, 3 | what" He is. Therefore God's existence is not ~the
201 1, 3 | Hilary says (Trin. vii): "In God existence is not an ~accidental
202 1, 3 | Therefore what subsists in God ~is His existence.~Aquin.:
203 1, 3 | Para. 1/1~I answer that, God is not only His own essence,
204 1, 3 | But this cannot be true of God; because ~we call God the
205 1, 3 | of God; because ~we call God the first efficient cause.
206 1, 3 | it is impossible that in ~God His existence should differ
207 1, 3 | potentiality. Therefore, since in God ~there is no potentiality,
208 1, 3 | being by participation. But God is His own ~essence, as
209 1, 3 | which is absurd. Therefore God is His own existence, ~and
210 1, 3 | sense, we cannot understand God's existence nor His essence;
211 1, 3 | proposition which we form about God ~when we say "God is," is
212 1, 3 | about God ~when we say "God is," is true; and this we
213 1, 3 | Thes. Para. 1/1~Whether God is contained in a genus?~
214 1, 3 | 1/1~OBJ 1: It seems that God is contained in a genus.
215 1, 3 | this is especially true of God. ~Therefore God is in a
216 1, 3 | true of God. ~Therefore God is in a genus of substance.~
217 1, 3 | and numbers by number. But God is ~the measure of all substances,
218 1, 3 | Metaph. x). ~Therefore God is in the genus of substance.~
219 1, 3 | But ~nothing is prior to God either really or mentally.
220 1, 3 | really or mentally. Therefore God is not ~in any genus.~Aquin.:
221 1, 3 | But in neither ~way is God in a genus. That He cannot
222 1, 3 | things. Hence since ~in God actuality is not added to
223 1, 3 | since the existence of God ~is His essence, if God
224 1, 3 | God ~is His essence, if God were in any genus, He would
225 1, 3 | difference. It follows then that God is not in a ~genus. Thirdly,
226 1, 3 | essence - must differ. But in God they do ~not differ, as
227 1, 3 | Therefore it is plain that ~God is not in a genus as if
228 1, 3 | demonstration ~is a definition. That God is not in a genus, as reducible
229 1, 3 | discontinuous quantity. But God ~is the principle of all
230 1, 3 | essence. Thus it is clear that God is not in the ~genus of
231 1, 3 | with what is measured. Now, God is not a measure ~proportionate
232 1, 3 | Thes. Para. 1/1~Whether in God there are any accidents?~
233 1, 3 | that there are accidents in God. For substance cannot be ~
234 1, 3 | in us, are attributes of God. Therefore in God there
235 1, 3 | attributes of God. Therefore in God there are ~accidents.~Aquin.:
236 1, 3 | these ~genera are not in God, there will be many primal
237 1, 3 | primal beings other than ~God - which is absurd.~Aquin.:
238 1, 3 | accident is in a subject. But God cannot be a ~subject, for "
239 1, 3 | De ~Trin.). Therefore in God there cannot be any accident.~
240 1, 3 | there can be no ~accident in God. First, because a subject
241 1, 3 | can be no potentiality in God, as was shown ~(Q[2], A[
242 1, 3 | A[3]). Secondly, because God is His own existence; and
243 1, 3 | is accidental. Whence as God is absolute ~primal being,
244 1, 3 | can be nothing caused in God, since ~He is the first
245 1, 3 | there is no accident in God.~Aquin.: SMT FP Q[3] A[6]
246 1, 3 | wisdom are not predicated of God and of us ~univocally. Hence
247 1, 3 | that there are accidents in God as ~there are in us.~Aquin.:
248 1, 3 | which is prior; although God is not first as if contained
249 1, 3 | Thes. Para. 1/1~Whether God is altogether simple?~Aquin.:
250 1, 3 | 1/1~OBJ 1: It seems that God is not altogether simple.
251 1, 3 | simple. For whatever is from ~God must imitate Him. Thus from
252 1, 3 | But in the things which God has made, nothing ~is altogether
253 1, 3 | simple. Therefore neither is God altogether simple.~Aquin.:
254 1, 3 | best must be attributed to God. But with us ~that which
255 1, 3 | Therefore it cannot be said that God is ~altogether simple.~Aquin.:
256 1, 3 | says (De Trin. iv, 6,7): "God is truly and ~absolutely
257 1, 3 | The absolute simplicity of God may be shown in many ways. ~
258 1, 3 | of quantitative parts in God, since He is not a body;
259 1, 3 | Therefore, it is clear that God is nowise composite, but
260 1, 3 | is dependent on them; but God is the first being, as shown ~
261 1, 3 | causes them ~to unite. But God is uncaused, as shown above (
262 1, 3 | but this does not apply to God; for ~either one of the
263 1, 3 | besides itself. And so, since God is absolute form, or rather ~
264 1, 3 | he says (De Trin. vii): "God, Who is strength, is not
265 1, 3 | OBJ 1: Whatever is from God imitates Him, as caused
266 1, 3 | Thes. Para. 1/1~Whether God enters into the composition
267 1, 3 | 1/1~OBJ 1: It seems that God enters into the composition
268 1, 3 | of everything. Therefore God enters into the ~composition
269 1, 3 | Para. 1/1~OBJ 2: Further, God is a form; for Augustine
270 1, 3 | xxxviii]) that, "the word of God, which is God, is an uncreated ~
271 1, 3 | the word of God, which is God, is an uncreated ~form."
272 1, 3 | of a compound. Therefore God is part of some ~compound.~
273 1, 3 | other, are the same. But God and primary matter exist,
274 1, 3 | things. Therefore also does ~God. Proof of the minor - whatever
275 1, 3 | therefore must be composite. But God and primary matter ~are
276 1, 3 | no ~touching Him," i.e. God, "nor any other union with
277 1, 3 | Some have ~affirmed that God is the world-soul, as is
278 1, 3 | of those who ~assert that God is the soul of the highest
279 1, 3 | others have ~said that God is the formal principle
280 1, 3 | most absurdly taught that God was primary matter. Now
281 1, 3 | since it is not possible for God to enter into ~the composition
282 1, 3 | principle. ~First, because God is the first efficient cause.
283 1, 3 | Secondly, ~because, since God is the first efficient cause,
284 1, 3 | warms by its heat. Hence God cannot be part of a compound.
285 1, 3 | it has been proved that ~God is absolutely primal being (
286 1, 3 | speaking, primary matter and God do not differ, but ~are
287 1, 4 | 1/2 - THE PERFECTION OF GOD (THREE ARTICLES)~Having
288 1, 4 | simplicity, we treat next of God's ~perfection. Now because
289 1, 4 | of inquiry:~(1) Whether God is perfect?~(2) Whether
290 1, 4 | is perfect?~(2) Whether God is perfect universally,
291 1, 4 | creatures can be said to be like God?~Aquin.: SMT FP Q[4] A[1]
292 1, 4 | Thes. Para. 1/1~Whether God is perfect?~Aquin.: SMT
293 1, 4 | perfection does not belong to God. For we say a ~thing is
294 1, 4 | made. But it does not befit God to ~be made. Therefore He
295 1, 4 | Para. 1/1~OBJ 2: Further, God is the first beginning of
296 1, 4 | vegetable life. Therefore God is imperfect.~Aquin.: SMT
297 1, 4 | shown above (Q[3], A[4]), God's essence is existence. ~
298 1, 4 | modification. Therefore God is imperfect.~Aquin.: SMT
299 1, 4 | thus most imperfect. Now God is the first principle,
300 1, 4 | chant the high things of God." For that which is not ~
301 1, 4 | perfections of all things are in God?~Aquin.: SMT FP Q[4] A[2]
302 1, 4 | of all things are not in God. For ~God is simple, as
303 1, 4 | things are not in God. For ~God is simple, as shown above (
304 1, 4 | of all things are ~not in God.~Aquin.: SMT FP Q[4] A[2]
305 1, 4 | of all things are not in God.~Aquin.: SMT FP Q[4] A[2]
306 1, 4 | life. But the essence of God ~is existence itself. Therefore
307 1, 4 | says (Div. Nom. v) that "God in His one ~existence prepossesses
308 1, 4 | created perfections are in God. Hence He is spoken of ~
309 1, 4 | perfect way. Since ~therefore God is the first effective cause
310 1, 4 | things must pre-exist in God in a more eminent way. Dionysius
311 1, 4 | of argument by saying of God (Div. Nom. v): "It is not
312 1, 4 | has been already proved, God is existence itself, of ~
313 1, 4 | to it. ~Since therefore God is subsisting being itself,
314 1, 4 | one thing is wanting to God. This line of argument,
315 1, 4 | v), when he says that, "God exists not ~in any single
316 1, 4 | each other, pre-exist in God as one, without injury ~
317 1, 4 | existence; nevertheless God's ~existence includes in
318 1, 4 | any creature can be like God?~Aquin.: SMT FP Q[4] A[3]
319 1, 4 | no creature can be like God. For it is written (Ps. ~
320 1, 4 | creatures be said to be like God.~Aquin.: SMT FP Q[4] A[3]
321 1, 4 | is in the same "genus" as God: since God is no ~"genus,"
322 1, 4 | same "genus" as God: since God is no ~"genus," as shown
323 1, 4 | Therefore no creature is like God.~Aquin.: SMT FP Q[4] A[3]
324 1, 4 | But nothing can agree with God in form; for, save in God
325 1, 4 | God in form; for, save in God alone, essence ~and existence
326 1, 4 | creature can be like to God.~Aquin.: SMT FP Q[4] A[3]
327 1, 4 | therefore any creature is like God, God will be like ~some
328 1, 4 | any creature is like God, God will be like ~some creature,
329 1, 4 | To whom have you ~likened God?" (Is. 40:18).~Aquin.: SMT
330 1, 4 | they are beings, are like God as the first and universal ~
331 1, 4 | declares ~that nothing is like God, it does not mean to deny
332 1, 4 | can be like and unlike to God: like, according as ~they
333 1, 4 | 2 Para. 1/1~Reply OBJ 2: God is not related to creatures
334 1, 4 | Likeness of creatures to God is not affirmed on account
335 1, 4 | to analogy, inasmuch as God is essential ~being, whereas
336 1, 4 | creatures are in some sort ~like God, it must nowise be admitted
337 1, 4 | nowise be admitted that God is like creatures; because, ~
338 1, 4 | of as in some sort like God; but not that ~God is like
339 1, 4 | like God; but not that ~God is like a creature.~
340 1, 5 | Secondly, the ~goodness of God.~Aquin.: SMT FP Q[5] Out.
341 1, 5 | amongst ~the other names of God, to His goodness rather
342 1, 5 | some causal relation in God; for we name God, as he
343 1, 5 | relation in God; for we name God, as he says, from ~creatures,
344 1, 5 | Every being that is not God is God's creature. Now ~
345 1, 5 | being that is not God is God's creature. Now ~every creature
346 1, 5 | Now ~every creature of God is good (1 Tim. 4:4): and
347 1, 5 | is good (1 Tim. 4:4): and God is the greatest good. ~Therefore
348 1, 5 | that "we exist ~because God is good." But we owe our
349 1, 5 | we owe our existence to God as the efficient cause.
350 1, 5 | saying, "we exist because God is good" has reference to ~
351 1, 5 | things, are in ~everything God has made; thus, where these
352 1, 6 | Para. 1/1 - THE GOODNESS OF GOD (FOUR ARTICLES)~We next
353 1, 6 | consider the goodness of God; under which head there
354 1, 6 | Whether goodness belongs to God?~(2) Whether God is the
355 1, 6 | belongs to God?~(2) Whether God is the supreme good?~(3)
356 1, 6 | Thes. Para. 1/1~Whether God is good?~Aquin.: SMT FP
357 1, 6 | good does not belong to God. For goodness ~consists
358 1, 6 | do not seem to belong to ~God; since God is immense and
359 1, 6 | to belong to ~God; since God is immense and is not ordered
360 1, 6 | good does not belong to God.~Aquin.: SMT FP Q[6] A[1]
361 1, 6 | all things do ~not desire God, because all things do not
362 1, 6 | good does not belong to God.~Aquin.: SMT FP Q[6] A[1]
363 1, 6 | belongs pre-eminently to God. For a thing is ~good according
364 1, 6 | likeness. Therefore, ~since God is the first effective cause
365 1, 6 | iv) attributes good to God as to the first efficient ~
366 1, 6 | efficient ~cause, saying that, God is called good "as by Whom
367 1, 6 | caused good; but good is in God as in its cause, and hence
368 1, 6 | these three ~things are in God as in their cause.~Aquin.:
369 1, 6 | their own perfection, desire God ~Himself, inasmuch as the
370 1, 6 | those things which desire God, some know Him as He is ~
371 1, 6 | Thes. Para. 1/1~Whether God is the supreme good?~Aquin.:
372 1, 6 | 1/1~OBJ 1: It seems that God is not the supreme good.
373 1, 6 | good is a compound. But God is supremely simple; as ~
374 1, 6 | Q[3], A[7]). Therefore God is not the supreme good.~
375 1, 6 | all desire is nothing but God, Who is the end of ~all
376 1, 6 | there is no other good but God. This appears also ~from
377 1, 6 | 18:19): "None is good but God alone." But we use ~the
378 1, 6 | all other heats. Therefore God cannot be called the ~supreme
379 1, 6 | a line. Therefore, since God is not in the same genus
380 1, 6 | 4], A[3]) it seems that God ~cannot be called the supreme
381 1, 6 | Para. 1/1~I answer that, God is the supreme good simply,
382 1, 6 | For good is attributed to God, as was ~said in the preceding
383 1, 6 | Therefore as good is in God as in ~the first, but not
384 1, 6 | relation. Now a relation of God to creatures, is not a reality ~
385 1, 6 | creatures, is not a reality ~in God, but in the creature; for
386 1, 6 | the creature; for it is in God in our idea only: as, what ~
387 1, 6 | said, "None is ~good but God alone," this is to be understood
388 1, 6 | genera. Now we say that God is ~not in the same genus
389 1, 6 | essentially good belongs to God alone?~Aquin.: SMT FP Q[
390 1, 6 | good does not belong to God ~alone. For as "one" is
391 1, 6 | that "all things but God are good by participation."
392 1, 6 | Para. 1/1~I answer that, God alone is good essentially.
393 1, 6 | own essence; it belongs to God ~only, in Whom alone essence
394 1, 6 | Hence it is manifest that God ~alone has every kind of
395 1, 6 | canst; and so thou shalt see God, ~good not by any other
396 1, 6 | that very good ~which is God.~Aquin.: SMT FP Q[6] A[4]
397 1, 6 | as they are directed to God, and this is by reason of ~
398 1, 6 | as one is also; he called God the absolute good, ~from
399 1, 6 | essentially good, which we call God, as ~appears from what is
400 1, 7 | Para. 1/2 - THE INFINITY OF GOD (FOUR ARTICLES)~After considering
401 1, 7 | the divine ~infinity, and God's existence in things: for
402 1, 7 | existence in things: for God is everywhere, and in all
403 1, 7 | of inquiry:~(1) Whether God is infinite?~(2) Whether
404 1, 7 | Thes. Para. 1/1~Whether God is infinite?~Aquin.: SMT
405 1, 7 | 1/1~OBJ 1: It seems that God is not infinite. For everything
406 1, 7 | is said in Phys. iii. But God is most perfect; therefore
407 1, 7 | there is no quantity in God, for He is ~not a body,
408 1, 7 | according to substance. But God is ~this, and not another;
409 1, 7 | stone or wood. Therefore God is ~not infinite in substance.~
410 1, 7 | De Fide Orth. i, 4) that "God is ~infinite and eternal,
411 1, 7 | A[4]), it is ~clear that God Himself is infinite and
412 1, 7 | cannot be attributed to God; as was said ~above, in
413 1, 7 | The fact that the being of God is self-subsisting, not ~
414 1, 7 | 1/1~Whether anything but God can be essentially infinite?~
415 1, 7 | that something else besides God can be essentially ~infinite.
416 1, 7 | Now ~if the essence of God is infinite, His power must
417 1, 7 | is something other than God, as was shown ~above (Q[
418 1, 7 | Therefore something ~besides God can be infinite.~Aquin.:
419 1, 7 | But everything outside God is from God as from its
420 1, 7 | everything outside God is from God as from its first principle. ~
421 1, 7 | principle. ~Therefore besides God nothing can be infinite.~
422 1, 7 | that, Things other than God can be relatively infinite,
423 1, 7 | infinite. ~Therefore, as God, although He has infinite
424 1, 8 | 1/1 - THE EXISTENCE OF GOD IN THINGS (FOUR ARTICLES)~
425 1, 8 | whether this belongs to God; and ~concerning this there
426 1, 8 | of inquiry:~(1) Whether God is in all things?~(2) Whether
427 1, 8 | all things?~(2) Whether God is everywhere?~(3) Whether
428 1, 8 | everywhere?~(3) Whether God is everywhere by essence,
429 1, 8 | be everywhere belongs to God alone? ~(tm)Aquin.: SMT
430 1, 8 | Thes. Para. 1/1~Whether God is in all things?~Aquin.:
431 1, 8 | 1/1~OBJ 1: It seems that God is not in all things. For
432 1, 8 | is not in all things. But God is above all, according
433 1, 8 | nations," etc. Therefore God is ~not in all things.~Aquin.:
434 1, 8 | is thereby contained. Now God is not ~contained by things,
435 1, 8 | contain them. Therefore God is ~not in things but things
436 1, 8 | extended is its ~action. But God is the most powerful of
437 1, 8 | the demons are beings. But God is not in the demons; for ~
438 1, 8 | 2 Cor. 6:14). ~Therefore God is not in all things.~Aquin.:
439 1, 8 | wherever it operates. But God operates in ~all things,
440 1, 8 | for'] us." Therefore God is in all things.~Aquin.:
441 1, 8 | Para. 1/1~I answer that, God is in all things; not, indeed,
442 1, 8 | joined together. Now since God ~is very being by His own
443 1, 8 | proper effect of fire. Now God causes this ~effect in things
444 1, 8 | long as a thing has ~being, God must be present to it, according
445 1, 8 | Hence it must be that God is in all things, ~and innermostly.~
446 1, 8 | 1 Para. 1/1~Reply OBJ 1: God is above all things by the
447 1, 8 | contains the body. Hence also God ~is in things containing
448 1, 8 | said that all things are in God; inasmuch as ~they are contained
449 1, 8 | belongs to the great power of ~God that He acts immediately
450 1, 8 | as if it could be without God in itself. But things are
451 1, 8 | said to be ~distant from God by the unlikeness to Him
452 1, 8 | their nature which is from God, and ~also the deformity
453 1, 8 | absolutely conceded that God is in the demons, except
454 1, 8 | must say absolutely that God is.~Aquin.: SMT FP Q[8]
455 1, 8 | Thes. Para. 1/1~Whether God is everywhere?~Aquin.: SMT
456 1, 8 | 1/1~OBJ 1: It seems that God is not everywhere. For to
457 1, 8 | place does not belong to God, to ~Whom it does not belong
458 1, 8 | not in a place." Therefore God is not ~everywhere.~Aquin.:
459 1, 8 | but permanent. Therefore God is not in ~many places;
460 1, 8 | part ~elsewhere. But if God is in any one place He is
461 1, 8 | elsewhere; and therefore God is not ~everywhere.~Aquin.:
462 1, 8 | these senses, in some way God is in every place; and ~
463 1, 8 | as they fill place; and God fills every place; not,
464 1, 8 | another body; whereas by God being in a place, others
465 1, 8 | incorporeal substances, ~like God, angel and soul, are called
466 1, 8 | part of the body, so ~is God whole in all things and
467 1, 8 | Thes. Para. 1/1~Whether God is everywhere by essence,
468 1, 8 | It seems that the mode of God's existence in all things
469 1, 8 | is in it essentially. But God is not essentially in ~things;
470 1, 8 | ought not to be said that God is in things by essence,
471 1, 8 | Now this is the meaning of God being in things by His essence,
472 1, 8 | Therefore the presence of God in all ~things by essence
473 1, 8 | superfluous to say that God is present in things by
474 1, 8 | 1/1~OBJ 3: Further, as God by His power is the principle
475 1, 8 | likewise added. Therefore if God is ~said to be in certain
476 1, 8 | to be a special mode of God's ~existence in things.~
477 1, 8 | Canticles (5) says that, ~"God by a common mode is in all
478 1, 8 | Para. 1/5~I answer that, God is said to be in a thing
479 1, 8 | desiring. In this second way God is especially in the ~rational
480 1, 8 | is necessary to say that ~God is in all things by His
481 1, 8 | is necessary to say that God is in all things by His ~
482 1, 8 | all things are subject to God's ~providence, still all
483 1, 8 | not immediately created by God; but that ~He immediately
484 1, 8 | Body Para. 5/5~Therefore, God is in all things by His
485 1, 8 | 1 Para. 1/1~Reply OBJ 1: God is said to be in all things
486 1, 8 | things are more truly in God than God in things. But ~
487 1, 8 | are more truly in God than God in things. But ~power is
488 1, 8 | added to substance, ~renders God present in anything as the
489 1, 8 | constitutes a special mode of God's existence in things. There ~
490 1, 8 | another special mode of God's existence in man by union, ~
491 1, 8 | be everywhere belongs to God alone?~Aquin.: SMT FP Q[
492 1, 8 | everywhere does not belong to God alone. For ~the universal,
493 1, 8 | But neither of these is God, as appears from what is
494 1, 8 | everywhere does not belong to God alone.~Aquin.: SMT FP Q[
495 1, 8 | everywhere does not belong to God alone.~Aquin.: SMT FP Q[
496 1, 8 | not ~appear to belong to God alone.~Aquin.: SMT FP Q[
497 1, 8 | everywhere does not belong to God alone.~Aquin.: SMT FP Q[
498 1, 8 | absolutely, is proper to ~God. Now to be everywhere primarily
499 1, 8 | this properly belongs to God alone. For whatever number
500 1, 8 | would be necessary that God should be in all of them;
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