Mercurial > hg > Aquinas
comparison summa/english/FP_x.html @ 94:4fa8e40d9df7
minor fixups through to the end
| author | ht |
|---|---|
| date | Sun, 01 Jun 2014 11:19:28 +0000 |
| parents | ca573ccfc3e7 |
| children |
comparison
equal
deleted
inserted
replaced
| 93:2f7833be883c | 94:4fa8e40d9df7 |
|---|---|
| 4200 </p> | 4200 </p> |
| 4201 <p id="FP_Q114_A2-p8"> The flesh and the world are said to tempt as the instruments or matter of temptations; inasmuch as one can know what sort | 4201 <p id="FP_Q114_A2-p8"> The flesh and the world are said to tempt as the instruments or matter of temptations; inasmuch as one can know what sort |
| 4202 of man someone is, according as he follows or resists the desires of the flesh, and according as he despises worldly advantages | 4202 of man someone is, according as he follows or resists the desires of the flesh, and according as he despises worldly advantages |
| 4203 and adversity: of which things the devil also makes use in tempting. | 4203 and adversity: of which things the devil also makes use in tempting. |
| 4204 </p> | 4204 </p> |
| 4205 <p id="FP_Q114_A2-p9"> Thus the reply to the first objection is clear.</p> | 4205 <p id="FP_Q114_A2-p9"> <b>Reply to Objection 1:</b> Thus the reply to the first objection is clear.</p> |
| 4206 <p id="FP_Q114_A2-p10"> | 4206 <p id="FP_Q114_A2-p10"> |
| 4207 <b>Reply to Objection 2:</b> The demons know what happens outwardly among men; but the inward disposition of man God alone knows, Who is the "weigher | 4207 <b>Reply to Objection 2:</b> The demons know what happens outwardly among men; but the inward disposition of man God alone knows, Who is the "weigher |
| 4208 of spirits" ( | 4208 of spirits" ( |
| 4209 <a class="scripRef" id="FP_Q114_A2-p10.1" href="./asv.html#Prov.16.2" target="asv">Prov. 16:2</a>). It is this disposition that makes man more prone to one vice than to another: hence the devil tempts, in order to explore | 4209 <a class="scripRef" id="FP_Q114_A2-p10.1" href="./asv.html#Prov.16.2" target="asv">Prov. 16:2</a>). It is this disposition that makes man more prone to one vice than to another: hence the devil tempts, in order to explore |
| 4210 this inward disposition of man, so that he may tempt him to that vice to which he is most prone. | 4210 this inward disposition of man, so that he may tempt him to that vice to which he is most prone. |
| 4257 desires are curbed by reason, especially if we presuppose the corruption of our natures. Now it is in the power of the free-will | 4257 desires are curbed by reason, especially if we presuppose the corruption of our natures. Now it is in the power of the free-will |
| 4258 to curb this appetite and keep it in order. Consequently there is no need for all sins to be due to the instigation of the | 4258 to curb this appetite and keep it in order. Consequently there is no need for all sins to be due to the instigation of the |
| 4259 devil. But those sins which are due thereto man perpetrates "through being deceived by the same blandishments as were our | 4259 devil. But those sins which are due thereto man perpetrates "through being deceived by the same blandishments as were our |
| 4260 first parents," as Isidore says (De Summo Bono ii). | 4260 first parents," as Isidore says (De Summo Bono ii). |
| 4261 </p> | 4261 </p> |
| 4262 <p id="FP_Q114_A3-p8"> Thus the answer to the first objection is clear.</p> | 4262 <p id="FP_Q114_A3-p8"><b>Reply to Objection 1:</b> Thus the answer to the first objection is clear.</p> |
| 4263 <p id="FP_Q114_A3-p9"> | 4263 <p id="FP_Q114_A3-p9"> |
| 4264 <b>Reply to Objection 2:</b> When man commits sin without being thereto instigated by the devil, he nevertheless becomes a child of the devil thereby, | 4264 <b>Reply to Objection 2:</b> When man commits sin without being thereto instigated by the devil, he nevertheless becomes a child of the devil thereby, |
| 4265 in so far as he imitates him who was the first to sin. | 4265 in so far as he imitates him who was the first to sin. |
| 4266 </p> | 4266 </p> |
| 4267 <p id="FP_Q114_A3-p10"> | 4267 <p id="FP_Q114_A3-p10"> |
| 4484 <p id="FP_Q115_A1-p13"> | 4484 <p id="FP_Q115_A1-p13"> |
| 4485 <b>Reply to Objection 1:</b> This passage of Augustine is to be understood of the whole corporeal nature considered as a whole, while thus has no nature | 4485 <b>Reply to Objection 1:</b> This passage of Augustine is to be understood of the whole corporeal nature considered as a whole, while thus has no nature |
| 4486 inferior to it, on which it can act; as the spiritual nature acts on the corporeal, and the uncreated nature on the created. | 4486 inferior to it, on which it can act; as the spiritual nature acts on the corporeal, and the uncreated nature on the created. |
| 4487 Nevertheless one body is inferior to another, forasmuch as it is in potentiality to that which the other has in act. | 4487 Nevertheless one body is inferior to another, forasmuch as it is in potentiality to that which the other has in act. |
| 4488 </p> | 4488 </p> |
| 4489 <p id="FP_Q115_A1-p14"> From this follows the solution of the second objection. But it must be observed, when Avicebron argues thus, "There is a | 4489 <p id="FP_Q115_A1-p14"><b>Reply to Objection 2:</b> From this follows the solution of the second objection. But it must be observed, when Avicebron argues thus, "There is a |
| 4490 mover who is not moved, to wit, the first maker of all; therefore, on the other hand, there exists something moved which is | 4490 mover who is not moved, to wit, the first maker of all; therefore, on the other hand, there exists something moved which is |
| 4491 purely passive," that this is to be conceded. But this latter is primary matter, which is a pure potentiality, just as God | 4491 purely passive," that this is to be conceded. But this latter is primary matter, which is a pure potentiality, just as God |
| 4492 is pure act. Now a body is composed of potentiality and act; and therefore it is both active and passive. | 4492 is pure act. Now a body is composed of potentiality and act; and therefore it is both active and passive. |
| 4493 </p> | 4493 </p> |
| 4494 <p id="FP_Q115_A1-p15"> | 4494 <p id="FP_Q115_A1-p15"> |
| 4951 </p> | 4951 </p> |
| 4952 <p id="FP_Q116_A1-p9"> So therefore inasmuch as all that happens here below is subject to Divine Providence, as being pre-ordained, and as it were | 4952 <p id="FP_Q116_A1-p9"> So therefore inasmuch as all that happens here below is subject to Divine Providence, as being pre-ordained, and as it were |
| 4953 "fore-spoken," we can admit the existence of fate: although the holy doctors avoided the use of this word, on account of those | 4953 "fore-spoken," we can admit the existence of fate: although the holy doctors avoided the use of this word, on account of those |
| 4954 who twisted its application to a certain force in the position of the stars. Hence Augustine says (De Civ. Dei v, 1): "If | 4954 who twisted its application to a certain force in the position of the stars. Hence Augustine says (De Civ. Dei v, 1): "If |
| 4955 anyone ascribes human affairs to fate, meaning thereby the will or power of God, let him keep to his opinion, | 4955 anyone ascribes human affairs to fate, meaning thereby the will or power of God, let him keep to his opinion, |
| 4956 but hold his tongue." For this reason Gregory denies the existence of fate: wherefore the first objection's solution is manifest. | 4956 but hold his tongue."</p><!-- markup added by HST--> |
| 4957 <p id="FP_Q116_A1-p9a"><b>Reply to Objection 1:</b> For this reason Gregory denies the existence of fate: wherefore the first objection's solution is manifest. | |
| 4957 </p> | 4958 </p> |
| 4958 <p id="FP_Q116_A1-p10"> | 4959 <p id="FP_Q116_A1-p10"> |
| 4959 <b>Reply to Objection 2:</b> Nothing hinders certain things happening by luck or by chance, if compared to their proximate causes: but not if compared | 4960 <b>Reply to Objection 2:</b> Nothing hinders certain things happening by luck or by chance, if compared to their proximate causes: but not if compared |
| 4960 to Divine Providence, whereby "nothing happens at random in the world," as Augustine says (QQ. 83, qu. 24). | 4961 to Divine Providence, whereby "nothing happens at random in the world," as Augustine says (QQ. 83, qu. 24). |
| 4961 </p> | 4962 </p> |
| 5062 it derives a certain unchangeableness, not of absolute but of conditional necessity. In this sense we say that this conditional | 5063 it derives a certain unchangeableness, not of absolute but of conditional necessity. In this sense we say that this conditional |
| 5063 is true and necessary: "If God foreknew that this would happen, it will happen." Wherefore Boethius, having said that the | 5064 is true and necessary: "If God foreknew that this would happen, it will happen." Wherefore Boethius, having said that the |
| 5064 chain of fate is fickle, shortly afterwards adds---"which, since it is derived from an unchangeable | 5065 chain of fate is fickle, shortly afterwards adds---"which, since it is derived from an unchangeable |
| 5065 Providence must also itself be unchangeable." | 5066 Providence must also itself be unchangeable." |
| 5066 </p> | 5067 </p> |
| 5067 <p id="FP_Q116_A3-p9"> From this the answers to the objections are clear.</p> | 5068 <p id="FP_Q116_A3-p9"><b>Reply to Objections:</b> From this the answers to the objections are clear.</p> |
| 5068 <p id="FP_Q116_A3-p10"></p> | 5069 <p id="FP_Q116_A3-p10"></p> |
| 5069 <p id="FP_Q116_A3-p11"></p> | 5070 <p id="FP_Q116_A3-p11"></p> |
| 5070 <a href="summa.FP_Q116_A2.html"></a> | 5071 <a href="summa.FP_Q116_A2.html"></a> |
| 5071 <a href="summa.FP_Q116_A4.html"></a> | 5072 <a href="summa.FP_Q116_A4.html"></a> |
| 5072 </div> | 5073 </div> |
| 5989 </p> | 5990 </p> |
| 5990 <p id="FP_Q119_A2-p11"> | 5991 <p id="FP_Q119_A2-p11"> |
| 5991 <b>Reply to Objection 2:</b> The likeness of the begetter to the begotten is on account not of the matter, but of the form of the agent that generates | 5992 <b>Reply to Objection 2:</b> The likeness of the begetter to the begotten is on account not of the matter, but of the form of the agent that generates |
| 5992 its like. Wherefore in order for a man to be like his grandfather, there is no need that the corporeal seminal matter should | 5993 its like. Wherefore in order for a man to be like his grandfather, there is no need that the corporeal seminal matter should |
| 5993 have been in the grandfather; but that there be in the semen a virtue derived from the soul of the grandfather through the | 5994 have been in the grandfather; but that there be in the semen a virtue derived from the soul of the grandfather through the |
| 5994 father. In like manner the third objection is answered. For kinship is not in | 5995 father.</p><p id="FP_Q119_A2-p11a"><!-- markup |
| 5996 added by HST--><b>Reply to Objection 3:</b> In like manner the third objection is answered. For kinship is not in | |
| 5995 relation to matter, but rather to the derivation of the forms. | 5997 relation to matter, but rather to the derivation of the forms. |
| 5996 </p> | 5998 </p> |
| 5997 <p id="FP_Q119_A2-p12"> | 5999 <p id="FP_Q119_A2-p12"> |
| 5998 <b>Reply to Objection 4:</b> These words of Augustine are not to be understood as though the immediate seminal virtue, or the corporeal substance from | 6000 <b>Reply to Objection 4:</b> These words of Augustine are not to be understood as though the immediate seminal virtue, or the corporeal substance from |
| 5999 which this individual was formed were actually in Adam: but so that both were in Adam as in principle. For even the corporeal | 6001 which this individual was formed were actually in Adam: but so that both were in Adam as in principle. For even the corporeal |