Part, Question

    1   1, 1   |               any further knowledge. For man should not seek to know
    2   1, 1   |               that, It was necessary for man's salvation that there should
    3   1, 1   |                 Firstly, indeed, because man is directed to God, as to
    4   1, 1   |          necessary for ~the salvation of man that certain truths which
    5   1, 1   |                   it was necessary that ~man should be taught by a divine
    6   1, 1   |                  of many errors. Whereas man's ~whole salvation, which
    7   1, 1   |                  things which are beyond man's knowledge may ~not be
    8   1, 1   |                may ~not be sought for by man through his reason, nevertheless,
    9   1, 1   |              above the understanding of ~man" (Ecclus. 3:25). And in
   10   1, 1   |                 an object. For ~example, man, ass, stone agree in the
   11   1, 1   |                  handiwork is especially man. Therefore it is not a ~
   12   1, 1   |                these latter, inasmuch as man is ordained by them to the ~
   13   1, 1   |            wisdom; ~seeing that the wise man directs, and is not directed (
   14   1, 1   |                it is the part of a ~wise man to arrange and to judge,
   15   1, 1   |                 human life, the ~prudent man is called wise, inasmuch
   16   1, 1   |                  Wisdom is prudence to a man" (Prov. 10: 23). Therefore
   17   1, 1   |             produces a twofold wisdom. A man may judge in one way by ~
   18   1, 1   |                Hence it is the ~virtuous man, as we read, who is the
   19   1, 1   |                  by knowledge, just as a man learned in moral science
   20   1, 1   |               Holy Ghost: "The spiritual man ~judgeth all things" (1
   21   1, 1   |               that ~faculty or habit, as man and stone are referred to
   22   1, 1   |            nature. Now it ~is natural to man to attain to intellectual
   23   1, 1   |    representation, ~for it is natural to man to be pleased with representations.
   24   1, 1   |           meaning, not by words only (as man also can do), but also by ~
   25   1, 2   |               God; (3) Of Christ, Who as man, is our way to ~God.~Aquin.:
   26   1, 2   |              essence of the subject, as "Man is an ~animal," for animal
   27   1, 2   |              contained in the essence of man. If, therefore the ~essence
   28   1, 2   |               nature, inasmuch as God is man's beatitude. For man ~naturally
   29   1, 2   |                  is man's beatitude. For man ~naturally desires happiness,
   30   1, 2   |                  is naturally desired by man must be ~naturally known
   31   1, 2   |               there are who imagine that man's perfect good which ~is
   32   1, 2   |                  is nothing to prevent a man, who cannot ~grasp a proof,
   33   1, 3   |                is written: ~"Let us make man to our image and likeness" (
   34   1, 3   |                 2 Para. 1/1~Reply OBJ 2: Man is said to be after the
   35   1, 3   |                 it is said, "Let us make man to our image and likeness",
   36   1, 3   |                the sea" (Gn. ~1:26). Now man excels all animals by his
   37   1, 3   |             which are incorporeal, ~that man is said to be according
   38   1, 3   |             where God says: "But My just man liveth by faith; ~but if
   39   1, 3   |            properly the act of an ~angry man, God's punishment is metaphorically
   40   1, 3   |         identical with its nature; for a man is not the same as his humanity. ~
   41   1, 3   |           included in the definition of ~man, for it is by this that
   42   1, 3   |                   for it is by this that man is man, and it is this that
   43   1, 3   |                it is by this that man is man, and it is this that humanity ~
   44   1, 3   |         signifies, that, namely, whereby man is man. Now individual matter,
   45   1, 3   |                   namely, whereby man is man. Now individual matter,
   46   1, 3   |          included in the definition of a man. Therefore ~this flesh,
   47   1, 3   |           included in the thing which is man. Hence the thing which is
   48   1, 3   |               Hence the thing which is a man has ~something more in it
   49   1, 3   |              Consequently humanity and a man ~are not wholly identical;
   50   1, 3   |               mean the formal part ~of a man, because the principles
   51   1, 3   |                  laughing is proper to a man - and is caused by the constituent
   52   1, 3   |          existence. For the existence of man and of horse is not the ~
   53   1, 3   |               the ~same; as also of this man and that man: thus in every
   54   1, 3   |                also of this man and that man: thus in every member of
   55   1, 3   |                an essential ~accident of man), because such accidents
   56   1, 3   |                  parts; for no part of a man is a man, nor any of ~the
   57   1, 3   |                for no part of a man is a man, nor any of ~the parts of
   58   1, 3   |                  only ~specifically: for man begets man. But primary
   59   1, 3   |             specifically: for man begets man. But primary matter can
   60   1, 3   |               hand does not act, but the man by his hand; and, fire ~
   61   1, 3   |              property of compounds. Thus man and horse differ by their ~
   62   1, 4   |                speak of the existence of man, ~or horse, or anything
   63   1, 4   |                 univocal agent - as when man reproduces man; or in ~a
   64   1, 4   |                   as when man reproduces man; or in ~a more eminent degree,
   65   1, 4   |                 is written: "Let us make man to our image and ~likeness" (
   66   1, 4   |             formality of the species; as man reproduces ~man. If, however,
   67   1, 4   |              species; as man reproduces ~man. If, however, the agent
   68   1, 4   |                  that a statue is like a man, but not conversely; so ~
   69   1, 5   |                  better for him, if that man had not been born" ~(Mt.
   70   1, 5   |                as it lacks being. Thus a man is said to be evil, because
   71   1, 5   |             powers we ~may have. Hence a man is said to be good, not
   72   1, 5   |                  species, order. Thus, a man has a mode, ~species and
   73   1, 6   |                  that Socrates is called man according ~to the separate
   74   1, 6   |                  to the separate idea of man. Now just as he laid down
   75   1, 6   |                  down separate ideas of ~man and horse which he called
   76   1, 6   |                 which he called absolute man and absolute horse, so ~
   77   1, 8   |               mode of God's existence in man by union, ~which will be
   78   1, 8   |                 it ~primarily; thus if a man has white teeth, whiteness
   79   1, 8   |            belongs primarily not ~to the man but to his teeth. But a
   80   1, 9   |               for example, this subject "man" can exist with "not-whiteness"
   81   1, 11  |                of beings; as "white" to "man." This, however, ~is manifestly
   82   1, 11  |              house, nor is any part of a man a man. Now multitude is
   83   1, 11  |               nor is any part of a man a man. Now multitude is such a
   84   1, 11  |               that whereby Socrates is a man, can be ~communicated to
   85   1, 11  |                makes him this particular man, is ~only communicable to
   86   1, 11  |            Therefore, if Socrates were a man by what makes ~him to be
   87   1, 11  |                him to be this particular man, as there cannot be many
   88   1, 12  |               the state of this life any man can see the essence of ~
   89   1, 12  |              commenting on Jn. 1:18, "No man hath ~seen God at any time,"
   90   1, 12  |               the ~ultimate beatitude of man consists in the use of his
   91   1, 12  |               For there resides in every man a natural desire ~to know
   92   1, 12  |              Further, God can be seen by man through a vision of the ~
   93   1, 12  |               eye of the flesh, but that man ~existing in the flesh after
   94   1, 12  |               Confess. v): ~"Unhappy the man who knoweth all these" (
   95   1, 12  |               which it is not granted to man to utter" (2 Cor. ~12:4).
   96   1, 12  |                   For the knowledge of a man in himself differs from
   97   1, 12  |      simultaneously, as in the idea of a man we understand "animal" and ~"
   98   1, 12  |                contrary, It is written, "Man shall not see Me, and live" (
   99   1, 12  |               impossible for the soul of man in this life to see the
  100   1, 12  |             Dionysius (Coel. Hier. iv) a man is said in ~the Scriptures
  101   1, 12  |                intelligible light is ~in man; and thus through the revelation
  102   1, 13  |                Ex. 15:3): "The Lord is a man of war, ~Almighty is His
  103   1, 13  |                in itself. Thus the name "man" expresses the essence ~
  104   1, 13  |                expresses the essence ~of man in himself, since it signifies
  105   1, 13  |              signifies the definition of man by ~manifesting his essence;
  106   1, 13  |                  name and definition, as man generates man; and there
  107   1, 13  |             definition, as man generates man; and there are some ~agents
  108   1, 13  |                  Gn. 1:26), "Let us make man to our image and likeness,"
  109   1, 13  |               the term "wise" applied to man, we ~signify some perfection
  110   1, 13  |               perfection distinct from a man's essence, and distinct
  111   1, 13  |                  term "wise" applied to ~man in some degree circumscribes
  112   1, 13  |                   same way to God and to man. The same rule applies to
  113   1, 13  |            signification: for this name "man," ~of whomsoever it is predicated,
  114   1, 13  |               multiplied if by the name "man" we meant to ~signify different
  115   1, 13  |                to signify by this ~name "man" what man really is, and
  116   1, 13  |                 by this ~name "man" what man really is, and another meant
  117   1, 13  |                 For it is manifest that "man" and "white" are the ~same
  118   1, 13  |                 in idea; for the idea of man is one thing, ~and that
  119   1, 13  |                same applies when I say, "man is an ~animal"; since the
  120   1, 13  |                  the same thing which is man is truly animal; for in
  121   1, 13  |            reason of which he is called ~man; hence here again predicate
  122   1, 14  |              unitedly (Q[13], A[4]). Now man has different kinds of ~
  123   1, 14  |                things that are of God no man ~knoweth, but the Spirit
  124   1, 14  |                   as when the eye sees a man through the image of a ~
  125   1, 14  |                  through the image of a ~man. A thing is seen in another
  126   1, 14  |                 of the whole; or ~when a man is seen in a mirror by the
  127   1, 14  |                  as if I were to compare man to animal; or six, ~a perfect
  128   1, 14  |                example, whoever knows a ~man, knows an animal by proper
  129   1, 14  |                16:2), "All the ways of a man are ~open to His eyes."~
  130   1, 14  |                as he is this ~particular man. Hence according to the
  131   1, 14  |                  intelligible species of man in a ~certain way knows
  132   1, 14  |            intellect is the likeness of ~man not as to the individual
  133   1, 14  |        contingent, ~"Socrates is a white man." But this also is to no
  134   1, 14  |               just as true that I said a man is an ass, as that I ~said
  135   1, 14  |                  that we understand what man is, were to understand all
  136   1, 14  |               that can be ~predicated of man. This, however, does not
  137   1, 14  |                  when we understand what man is, we do not forthwith
  138   1, 14  |                 such is the knowledge of man about natural or ~divine
  139   1, 15  |               act by their ~nature; as a man generates a man, or fire
  140   1, 15  |             nature; as a man generates a man, or fire generates fire.
  141   1, 16  |                 truth according to which man shows himself in deed ~and
  142   1, 16  |          particular sense, inasmuch as a man fulfills in his life that
  143   1, 16  |                of "justice" is found in ~man as he fulfills his duty
  144   1, 16  |                 greater than the mind of man, except God." Now truth
  145   1, 16  |                greater than the ~mind of man; otherwise the mind would
  146   1, 16  |                 men," says: "As from one man's face many likenesses are
  147   1, 17  |                  are not." In this way a man is called false as ~delighting
  148   1, 17  |              there is ~the likeness of a man, not as man, but in so far
  149   1, 17  |                likeness of a man, not as man, but in so far as it is
  150   1, 17  |               the colored object to be a man.~Aquin.: SMT FP Q[17] A[
  151   1, 17  |         consequent qualities, ~even as a man may fail to possess two
  152   1, 17  |               feet, but not fail to be a man; so ~the faculty of knowing
  153   1, 17  |                 as that of a circle to a man. ~Wherefore the definition
  154   1, 18  |             birds, and so on. Others, as man, have the still higher ~
  155   1, 18  |                 kind of work in ~which a man takes delight, so that his
  156   1, 18  |                  to be the ~life of that man. Hence some are said to
  157   1, 18  |                that in one and ~the same man the intellectual faculty
  158   1, 18  |                 held that the "separate" man was the true man; and that
  159   1, 18  |               separate" man was the true man; and that man ~as he exists
  160   1, 18  |               was the true man; and that man ~as he exists in matter,
  161   1, 18  |                  he exists in matter, is man only by participation. But
  162   1, 18  |                 this particular being, a man, or horse, for ~example,
  163   1, 19  |                absolutely necessary that man is an animal. It is the
  164   1, 19  |                  may say that God willed man to ~have hands to serve
  165   1, 19  |             intellect, that he ~might be man; and willed him to be man
  166   1, 19  |                man; and willed him to be man that he might enjoy Him,
  167   1, 19  |               fail to be, for example, a man or a living being, ~yet
  168   1, 19  |                  not because there is no man whom He does not wish saved,
  169   1, 19  |                 but ~because there is no man saved whose salvation He
  170   1, 19  |                the contrary. Thus that a man should live is good; and ~
  171   1, 19  |                live is good; and ~that a man should be killed is evil,
  172   1, 19  |            particular case we add that a man is a murderer or dangerous
  173   1, 19  |                 wit, inasmuch as he is a man. Such a ~qualified will
  174   1, 19  |            repenteth Me that I have made man." But whoever repents of ~
  175   1, 19  |                is said: "God is not as a man, that He should lie, ~nor
  176   1, 19  |                  lie, ~nor as the son of man, that He should be changed" (
  177   1, 19  |                 the will regards good, a man may in two ways begin to ~
  178   1, 19  |               change of will; as, when a man wills to make a thing, at
  179   1, 19  |               from the face of the earth man whom He had made.~Aquin.:
  180   1, 19  |                says (Qq. 83,3): "No wise man is the cause of ~another
  181   1, 19  |                 is the cause of ~another man becoming worse. Now God
  182   1, 19  |            therefore is God the cause of man becoming worse; and when
  183   1, 19  |                   not by God's will that man becomes worse. Now it is
  184   1, 19  |                 it is usual for an angry man to ~punish, so that punishment
  185   1, 19  |                that we will something. A man may show that he ~wills
  186   1, 19  |                in these ways the will of man makes ~itself known, the
  187   1, 20  |               human race, being ~God and man. But God loved the human
  188   1, 20  |                an angel is better than a man. Hence it is said of man: ~"
  189   1, 20  |                 man. Hence it is said of man: ~"Thou hast made him a
  190   1, 20  |                 4: Further, the innocent man is better than the repentant,
  191   1, 20  |                 OBJ 5: Further, the just man who is foreknown is better
  192   1, 20  |                  21:17, the measure of a man and of an angel is the same. ~
  193   1, 20  |                   angel is better than a man. God therefore did not assume
  194   1, 20  |                 nature ~because He loved man, absolutely speaking, more;
  195   1, 20  |                but because the needs of ~man were greater; just as the
  196   1, 20  |                 a greater gift to a poor man than to a king.~Aquin.:
  197   1, 21  |              what is due. But God is no ~man's debtor. Therefore justice
  198   1, 21  |                  which is ~directed to a man is said to be his own. Thus
  199   1, 21  |                 to it; thus it is due to man ~to have hands, and that
  200   1, 21  |                 is that virtue whereby a man shows himself in word and
  201   1, 21  |                more than justice; thus a man who pays ~another two hundred
  202   1, 21  |                  possess hands is due to man on account of his rational ~
  203   1, 21  |                due to him that he may be man; and his ~being man is on
  204   1, 21  |               may be man; and his ~being man is on account of the divine
  205   1, 22  |                in respect ~especially of man as regards his eternal salvation.
  206   1, 22  |            oneself - as for instance, a ~man is said to be prudent, who
  207   1, 22  |                with the words: "God made man from the beginning, and
  208   1, 22  |                 3 Para. 1/1~Reply OBJ 3: Man is not the author of nature;
  209   1, 22  |                 it is said that God left man to himself, this does not ~
  210   1, 22  |                 this does not ~mean that man is exempt from divine providence;
  211   1, 23  |            predestined by God; and ~thus man's predestination is done
  212   1, 23  |                 from God." ~Therefore if man were predestined by God,
  213   1, 23  |               Whether God reprobates any man?~Aquin.: SMT FP Q[23] A[
  214   1, 23  |             seems that God reprobates no man. For nobody reprobates what ~
  215   1, 23  |               loves. But God loves every man, according to (Wis. 11:25): "
  216   1, 23  |              Therefore God reprobates no man.~Aquin.: SMT FP Q[23] A[
  217   1, 23  |           Further, if God reprobates any man, it would be necessary for ~
  218   1, 23  |                not, ~then, reprobate any man.~Aquin.: SMT FP Q[23] A[
  219   1, 23  |                the works of God, that no man can correct whom ~He hath
  220   1, 23  |              could not be imputed to any man, were he ~to perish. But
  221   1, 23  |                 because whatsoever is in man disposing him towards salvation,
  222   1, 24  |              those chosen to life. Now a man is chosen ~for something
  223   1, 24  |               and again that to ~which a man is chosen has the aspect
  224   1, 24  |               referred to the opinion of man, but to the ~reality of
  225   1, 25  |                  The generative power of man, for example, is not able
  226   1, 25  |              able to do more ~than beget man. But the power of a non-univocal
  227   1, 25  |                is said to be possible to man. ~Secondly absolutely, on
  228   1, 25  |                as, for instance, ~that a man is a donkey.~Aquin.: SMT
  229   1, 25  |                  if one were to say: "If man ~is a donkey, he has four
  230   1, 25  |               instance, from the seed of man, a man must come, ~and from
  231   1, 25  |                  from the seed of man, a man must come, ~and from that
  232   1, 25  |               idea of order which a wise man puts into things made by
  233   1, 25  |                OBJ 4: Further, Christ as man is full of grace and truth,
  234   1, 25  |              pertains to the ~essence of man. As regards this good, God
  235   1, 25  |             essence; thus, the good of a man is ~to be virtuous or wise.
  236   1, 27  |              same specific nature; ~as a man proceeds from a man, and
  237   1, 27  |                 as a man proceeds from a man, and a horse from a horse.
  238   1, 28  |           instance, when reason compares man to ~animal as the species
  239   1, 28  |               expressed, as master is a ~man, and slave is a man." Therefore,
  240   1, 28  |                is a ~man, and slave is a man." Therefore, if relations
  241   1, 28  |                contained in it. So when "man" is ~attributed to anyone,
  242   1, 28  |        infinitely ~multiplied, because a man understands a stone by one
  243   1, 29  |                 a thing. For to define a man as "a species of animal"
  244   1, 29  |                correct definition; since man is the name of a thing,
  245   1, 29  |                   For we do not say that man in general is an hypostasis, ~
  246   1, 29  |              hand nor any other part ~of man; thus neither the definition
  247   1, 29  |                instance, this particular man is a ~human natural thing.
  248   1, 29  |                 belong to the nature ~of man; whereas this soul, this
  249   1, 29  |            belong to the nature ~of this man. Therefore hypostasis and
  250   1, 29  |             equivocal meaning in God, in man, and in angels.~Aquin.:
  251   1, 29  |              included in the meaning of "man," ~and not in the meaning
  252   1, 29  |               the ~animal in question is man. Also, it is one thing to
  253   1, 29  |           individuating principles ~of a man, and which, though not belonging
  254   1, 29  |                  as when we ask; What is man? and we answer: A mortal ~
  255   1, 30  |                 and two of three, as one man is part of ~two men, and
  256   1, 30  |                  operations it has; as a man has understanding and will
  257   1, 30  |                Para. 1/1~Reply OBJ 3: As man is more perfect than other
  258   1, 30  |                intrinsic operations than man, for they have no ~imagination,
  259   1, 30  |              instance, "one" ~applied to man signifies the undivided
  260   1, 30  |                 nature or substance of a man. In ~the same way, when
  261   1, 30  |                 three men" we show that "man" is common to the three.
  262   1, 30  |                of genera and species, as man or animal, are given to ~
  263   1, 30  |               individual thing, as "some man," signifies the common nature
  264   1, 30  |         difference - that the term "some man" signifies the nature, or
  265   1, 31  |                   if we ask, Who is this man? we answer, ~Socrates, which
  266   1, 31  |                  alone is Father," since man also is a father; nor, again,
  267   1, 31  |                for ~instance, "white" to man, as when we say a "white
  268   1, 31  |                  as when we say a "white man." If the term ~"alone" is
  269   1, 31  |                 then ~it is true; for no man is that person: or it can
  270   1, 31  |             instance, from the premiss, "Man alone is a mortal rational
  271   1, 31  |                 is not white," or ~that "man is not white." But one person
  272   1, 31  |                 Nemo = non-homo, i.e. no man] is not the same as "no ~
  273   1, 31  |                  is not the same as "no ~man," which the word itself
  274   1, 32  |               says (De Trin. i), "Let no man think to reach ~the sacred
  275   1, 32  |                  2]). ~Since, therefore, man cannot know, and with his
  276   1, 32  |             explained (Q[12], AA[4],12), man ~cannot obtain the knowledge
  277   1, 33  |                  belong to the nature of man, so to the concept of this
  278   1, 33  |               concept of this particular man ~belong this particular
  279   1, 33  |                these is ~this particular man distinguished from all other
  280   1, 33  |               before it is applied ~to a man who shows something of a
  281   1, 33  |                  of affirmation, as "not man" is reduced to the genus
  282   1, 34  |         creatures: as the intellect of a man by the word he conceives
  283   1, 35  |                  and the Image whereunto man is made are one." Therefore ~
  284   1, 35  |            Trinity is the ~Image to whom man was made.~Aquin.: SMT FP
  285   1, 35  |                Para. 1/1~OBJ 3: Further, man is also called the image
  286   1, 35  |          according to 1 Cor. ~11:7, "The man ought not to cover his head,
  287   1, 35  |                 they are one; since even man is one image of ~the whole
  288   1, 35  |              Father; in the second sense man ~is called the image of
  289   1, 35  |         character of the divine image in man, man is not simply called ~
  290   1, 35  |                 the divine image in man, man is not simply called ~the
  291   1, 36  |            spoken of as of ~this or that man, as appears in the words, "
  292   1, 37  |              white" from whiteness, and "man" ~from humanity; everything
  293   1, 37  |              form. So when ~I say, "this man is clothed with a garment,"
  294   1, 38  |                  Himself; as also a free man belongs to ~himself. And
  295   1, 38  |                be called the spirit of a man, ~whereas He cannot be called
  296   1, 38  |                be called the gift of any man, but "God's Gift" only. ~
  297   1, 38  |              cannot be called a gift of ~man, but the Gift of God giving.
  298   1, 38  |                then ~it is the spirit of man, or a gift bestowed on man.~
  299   1, 38  |               man, or a gift bestowed on man.~
  300   1, 39  |               the health and beauty of a man belongs to the man. But
  301   1, 39  |                  of a man belongs to the man. But we do not say ~of that
  302   1, 39  |              handsome figure," or: "This man is of perfect virtue." In
  303   1, 39  |                  for ~instance, "he is a man of blood" - that is, he
  304   1, 39  |                blood" - that is, he is a man who sheds much ~blood [multi
  305   1, 39  |                  in the plural. ~For as "man" signifies "one that has
  306   1, 39  |          possesses it, just as the name "man" signifies humanity in a ~
  307   1, 39  |               person, as does the ~word "man." So this word "God" sometimes
  308   1, 39  |                 that in which this word "man" does; for since the form
  309   1, 39  |                 signified by ~this word "man" - that is, humanity - is
  310   1, 39  |               the mind. Hence this term "man" does ~not stand for the
  311   1, 39  |               adjunct, ~as when we say, "man is a species"; whereas the
  312   1, 39  |                 For it is false to say, "man is every ~man," because
  313   1, 39  |             false to say, "man is every ~man," because it cannot be verified
  314   1, 39  |                 nor anyone else is every man. In the ~same way this proposition, "
  315   1, 39  |                as when I say, "animal is man"; for it is ~accidental
  316   1, 39  |               accidental to animal to be man. But this name "God" as
  317   1, 39  |               above explained this term "man" can of itself stand for ~
  318   1, 39  |                  So it is false to say, "Man is every man"; because it ~
  319   1, 39  |              false to say, "Man is every man"; because it ~cannot be
  320   1, 40  |              addition is taken away; as ~man is something added to animal
  321   1, 40  |                  animal abstracted from ~man; and when the form is abstracted
  322   1, 40  |              rationality is removed from man, the man no longer remains
  323   1, 40  |                 is removed from man, the man no longer remains in the ~
  324   1, 41  |                 as I can say that I am a man by my ~will - that is, I
  325   1, 41  |                  that is, I will to be a man; and in this way it can
  326   1, 41  |                 something naturally, ~as man's will naturally tends to
  327   1, 41  |          therefrom just as we ~say, "The man is white," since the man
  328   1, 41  |                 man is white," since the man remains, when not from white
  329   1, 41  |               and formeth ~the spirit of man within him"; and (Amos 4:
  330   1, 41  |                  out of ~wood, whereas a man begets a son from himself.
  331   1, 41  |               but not in the same way as man is born of man; for a part
  332   1, 41  |               same way as man is born of man; for a part of the ~human
  333   1, 41  |                 sometimes the breath of ~man, sometimes also the soul,
  334   1, 41  |                by which it acts; just as man begotten is like his begetter
  335   1, 41  |                 has the power to beget a man. In ~every begetter, therefore,
  336   1, 41  |                 a ~created father. But a man can beget several sons.
  337   1, 42  |                  twelfth is ~birth, as a man is begotten of his father;
  338   1, 42  |                time; as, for instance, a man is not able to generate ~
  339   1, 42  |                to act, it follows that a man is not ~equal at first to
  340   1, 43  |                 temporally, ~by becoming man, according to His visible
  341   1, 43  |                 likewise by ~dwelling in man according to His invisible
  342   1, 43  |               Holy Ghost is possessed by man, and dwells ~within him,
  343   1, 43  |            distance, whereas Christ, as ~man, and all the blessed are
  344   1, 43  |                mission of the Son "is in man and with men. This was done
  345   1, 43  |             fervor of charity leading a ~man to expose himself to the
  346   1, 43  |                 thing. Now the nature of man requires that he be led
  347   1, 43  |                 must be made manifest to man by the things ~that are
  348   1, 43  |                 Spirit is given to every man unto ~profit" - that is,
  349   1, 43  |                  Ghost may be given by a man, although He proceeds ~not
  350   1, 43  |             reason does not prove that a man can send the Holy Ghost,
  351   1, 43  |                 Holy Ghost, forasmuch as man cannot cause the effect
  352   1, 44  |              belong to its essence, as a man can be found ~without whiteness.
  353   1, 44  |            without being caused, just as man cannot be without having
  354   1, 44  |                  of being; for instance, man ~by whiteness. Each of these
  355   1, 44  |                for ~instance, a "per se" man, and a "per se" horse, and
  356   1, 44  |              similitude of species, as a man begotten is like to the ~
  357   1, 44  |                 begotten is like to the ~man begetting, still they do
  358   1, 44  |                  Reply OBJ 2: It is of a man's nature to be in matter,
  359   1, 44  |                to be in matter, and so a man ~without matter is impossible.
  360   1, 44  |                 although this particular man is a ~man by participation
  361   1, 44  |                this particular man is a ~man by participation of the
  362   1, 45  |                that emanation; as when a man ~is generated, he was not
  363   1, 45  |                   he was not before, but man is made from "not-man,"
  364   1, 45  |         Therefore as the generation of a man is from the ~"not-being"
  365   1, 45  |                 fire generates fire, and man begets man. Therefore an ~
  366   1, 45  |           generates fire, and man begets man. Therefore an ~immaterial
  367   1, 45  |                  else. For an individual man cannot be the cause of human
  368   1, 45  |                human nature being in the man begotten; and thus he presupposes ~
  369   1, 45  |              whereby he is an individual man. But ~as an individual man
  370   1, 45  |               man. But ~as an individual man participates human nature,
  371   1, 46  |                  eternal. ~Therefore one man was begotten of another
  372   1, 46  |              infinite number of men. But man's soul is immortal: therefore
  373   1, 46  |              cannot be demonstrated that man, or heaven, or a stone were
  374   1, 46  |            accidental to this particular man as generator to be generated
  375   1, 46  |                 be generated by another ~man; for he generates as a man,
  376   1, 46  |               man; for he generates as a man, and not as the son of another
  377   1, 46  |                not as the son of another man. For ~all men generating
  378   1, 46  |                  is not impossible for a man to be ~generated by man
  379   1, 46  |                  man to be ~generated by man to infinity; but such a
  380   1, 46  |                  the ~generation of this man depended upon this man,
  381   1, 46  |              this man depended upon this man, and on an elementary body, ~
  382   1, 46  |           creature, as an angel, but not man. But we are considering
  383   1, 47  |             matter. Thus as ~when I say "man" I mean the form, and when
  384   1, 47  |               form, and when I say "this man," I mean the ~form in matter;
  385   1, 48  |              proposed by the intemperate man is not the privation of
  386   1, 48  |                 iv, i) that a ~"prodigal man is foolish, but not evil."
  387   1, 48  |          something else; for instance, a man would be evil ~who had not
  388   1, 48  |               that the ~absolute good of man consists in good operation,
  389   1, 48  |                 good will, which makes a man use well what he has, man
  390   1, 48  |                man use well what he has, man is called ~good, and from
  391   1, 48  |                  he is called bad. For a man who has a bad will ~can
  392   1, 48  |                by pain, accordingly as a man is removed from the ~end
  393   1, 49  |                  evil to the ~water, and man, good as to his nature,
  394   1, 49  |                the sinner against a just man." ~Therefore there are many
  395   1, 49  |               burnt the house of a poor ~man. The judgment, however,
  396   1, 49  |                in the smaller number. In man alone does ~evil appear
  397   1, 49  |              number; because the good of man as regards ~the senses is
  398   1, 49  |                senses is not the good of man as man - that is, in regard
  399   1, 49  |                is not the good of man as man - that is, in regard to
  400   1, 50  |                  and spiritual, which is man.~Aquin.: SMT FP Q[50] Out.
  401   1, 51  |         manifested by the properties of ~man and of his works. This could
  402   1, 51  |               woman, and afterwards of a man; ~just as they take the
  403   1, 51  |               child of a demon, but of a man.~
  404   1, 52  |            perfect mover, because no one man's strength is sufficient
  405   1, 54  |                   Hom. 29 in Ev.), that "man senses in ~common with the
  406   1, 55  |                 imperfect knowledge of a man who only ~knew him to be
  407   1, 55  |             likeness of many. Just as in man, there is a universal prudence
  408   1, 56  |              appear, as when we behold a man in a mirror.~Aquin.: SMT
  409   1, 57  |              enter by their essence into man's soul, nor into the ~angel'
  410   1, 57  |             higher can do ~likewise. But man's intellect, which in the
  411   1, 57  |                 are in the ~intellect of man and angels, as the thing
  412   1, 57  |               said differently, that, as man by his various ~powers of
  413   1, 57  |                and far-reaching: thus in man himself it is ~manifest
  414   1, 57  |                  since an angel is above man in the ~order of nature,
  415   1, 57  |               unreasonable to say that a man knows by any one of ~his
  416   1, 57  |                by an angel, but also by ~man; and with so much the greater
  417   1, 57  |               the greatest faculty learn man's dispositions, not only ~
  418   1, 57  |             consider anything; because a man who has a habit of ~knowledge,
  419   1, 57  |                  1 Cor. 2:11): "For what man knoweth the things of a
  420   1, 57  |                  knoweth the things of a man, ~but the spirit of a man
  421   1, 57  |                man, ~but the spirit of a man that is in him?"~Aquin.:
  422   1, 57  |                  In the present life one man's thought is not known by ~
  423   1, 57  |                brute beasts, and even of man, in so far as the ~sensitive
  424   1, 57  |              imaginative apprehension of man in so far as these are moved
  425   1, 57  |                  what is passing through man's ~sensitive appetite or
  426   1, 57  |                  knoweth the things of a man [*Vulg.: 'What man knoweth
  427   1, 57  |                  of a man [*Vulg.: 'What man knoweth the ~things of a
  428   1, 57  |                 knoweth the ~things of a man, but . . . ?'], but the
  429   1, 57  |                      but the spirit of a man that is in him." ~So, "the
  430   1, 57  |                  also that are of God no man knoweth but the Spirit of ~
  431   1, 58  |                example, on seeing a dead man, they may suppose that he
  432   1, 59  |                  not only in the soul of man, but also in ~the angelic
  433   1, 59  |               the intellect ~of angel or man. Because knowledge comes
  434   1, 59  |           contrary, Free-will is part of man's dignity. But the angels' ~
  435   1, 59  |             degree of perfection than in man.~Aquin.: SMT FP Q[59] A[
  436   1, 59  |          speaking of choice, as it is in man. As ~a man's estimate in
  437   1, 59  |                   as it is in man. As ~a man's estimate in speculative
  438   1, 60  |               This is clearly evident in man, with respect to both his
  439   1, 60  |                  from such ~knowledge in man comes the knowledge of conclusions,
  440   1, 60  |                  its last end; for every man naturally wills happiness: ~
  441   1, 60  |                desire; since whatever a ~man wills he wills on account
  442   1, 60  |              love of that ~good, which a man naturally wills as an end,
  443   1, 60  |             comes of the imperfection of man's intellectual ~nature that
  444   1, 60  |               follows the inclination of man towards things; some of
  445   1, 60  |              Consequently both angel and man naturally seek their own ~
  446   1, 60  |               love self. Hence angel and man naturally ~love self, in
  447   1, 60  |              aspects ~that an angel or a man loves self with natural
  448   1, 60  |          observed (A[3]), both angel and man naturally love ~self. Now
  449   1, 60  |                 non-natural love. Thus a man ~loves his fellow townsman
  450   1, 60  |               not remain in the angel or man who sins; for ~Augustine
  451   1, 60  |               weal of ~the state; and if man were a natural part of the
  452   1, 60  |                and under this good both ~man and angel and all creatures
  453   1, 60  |                   natural love angel and man alike love God before themselves
  454   1, 62  |           Aristotle (Ethic. x) says that man's ultimate happiness consists
  455   1, 62  |                   progressive action, as man does, but, as was observed
  456   1, 62  |              thus it is impossible for a man to fly. In another way a ~
  457   1, 62  |      consequently it ~is difficult for a man to mount upwards. To be
  458   1, 62  |               beatitude is difficult for man, both because it is beyond
  459   1, 62  |             conversion is that whereby a man disposes himself so that
  460   1, 62  |           Jerusalem is "the measure of a man." Therefore ~the same is
  461   1, 62  |                 remains, then, that both man and ~angel merited their
  462   1, 62  |                  is more difficult for a man to do well ~than for an
  463   1, 62  |                   than for an angel. But man is not rewarded at once
  464   1, 62  |              Para. 1/1 ~On the contrary, Man's soul and an angel are
  465   1, 62  |                of beatitude in angel and man alike can be from ~merely
  466   1, 62  |                  merely one act; because man merits beatitude by every
  467   1, 62  |                 1 Para. 1/1~Reply OBJ 1: Man was not intended to secure
  468   1, 62  |               longer way was assigned to man than to the ~angel for securing
  469   1, 62  |                Para. 1/1~OBJ 3: Further, man and angel are alike ordained
  470   1, 62  |                 beatitude or grace. ~But man does not receive more grace
  471   1, 62  |                 the other; as happens in man, in whom ~the movement of
  472   1, 62  |                    there is something in man which can thwart or impede
  473   1, 62  |                 liberty of free-will for man to be ~able to choose good
  474   1, 62  |                it is impossible for ~any man either to will or to do
  475   1, 62  |              said to procure the end; as man ~acquires knowledge by reflection:
  476   1, 63  |             something evil is chosen; as man sins by choosing adultery, ~
  477   1, 63  |                contrary. Now the envious man repines over ~the good possessed
  478   1, 63  |                 whereby he grieved over ~man's good, and also over the
  479   1, 63  |                  s will God makes use of man for the Divine glory. ~Aquin.:
  480   1, 63  |                these are hindrances to a man's good.~Aquin.: SMT FP Q[
  481   1, 63  |              kind of sadness, ~whereby a man becomes sluggish in spiritual
  482   1, 63  |                  fulness of wisdom ~than man. But no man, save a fool,
  483   1, 63  |                 wisdom ~than man. But no man, save a fool, ever makes
  484   1, 63  |                 to think that, because a man seeks to occupy ~a higher
  485   1, 63  |               sinning is common alike to man and angel. ~But there was
  486   1, 63  |             there was some delay between man's formation and his sin.
  487   1, 63  |                  good. It is not so with man; and therefore ~the argument
  488   1, 63  |                 2 ~Pt. 2:19): "By whom a man is overcome, of the same
  489   1, 63  |              exhortation, or consent, as man, who requires ~deliberation
  490   1, 63  |                 it is evident that even ~man begins to speak in the very
  491   1, 64  |                writers have ~assigned as man's last happiness the knowledge
  492   1, 64  |                his natural powers, as a ~man is punished by being deprived
  493   1, 64  |               the order of nature; hence man ~can have happiness of a
  494   1, 64  |             sensible natures. Hence, as ~man's happiness does not consist
  495   1, 64  |             higher knowledge of God than man can have. Such ~knowledge
  496   1, 64  |            Gregory says (Moral. iv) that man can be reinstated by ~another,
  497   1, 64  |                apprehension differs from man's in this respect, that
  498   1, 64  |                  intelligence"; ~whereas man by his reason apprehends
  499   1, 64  |                  opposites. Consequently man's will adheres to a thing ~
  500   1, 64  |                 is customary to say that man's free-will is flexible