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date Sat, 04 Nov 2023 09:54:35 +0000
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733 not necessary on this account for the angel to be contained by a place; because an incorporeal substance virtually contains 733 not necessary on this account for the angel to be contained by a place; because an incorporeal substance virtually contains
734 the thing with which it comes into contact, and is not contained by it: for the soul is in the body as containing 734 the thing with which it comes into contact, and is not contained by it: for the soul is in the body as containing
735 it, not as contained by it. In the same way an angel is said to be in a place which is corporeal, not as the thing contained, 735 it, not as contained by it. In the same way an angel is said to be in a place which is corporeal, not as the thing contained,
736 but as somehow containing it. 736 but as somehow containing it.
737 </p> 737 </p>
738 <p id="FP_Q52_A1-p8"> And hereby we have the answers to the objections.</p> 738 <p id="FP_Q52_A1-p8"><b>Reply to Objection 1:</b> And hereby we have the answers to the objections.</p>
739 <p id="FP_Q52_A1-p9"></p> 739 <p id="FP_Q52_A1-p9"></p>
740 <p id="FP_Q52_A1-p10"></p> 740 <p id="FP_Q52_A1-p10"></p>
741 <a href="summa.FP_Q52.html"></a> 741 <a href="summa.FP_Q52.html"></a>
742 <a href="summa.FP_Q52_A2.html"></a> 742 <a href="summa.FP_Q52_A2.html"></a>
743 </div> 743 </div>
790 <p id="FP_Q52_A2-p9"> So, then, it is evident that to be in a place appertains quite differently to a body, to an angel, and to God. For a body 790 <p id="FP_Q52_A2-p9"> So, then, it is evident that to be in a place appertains quite differently to a body, to an angel, and to God. For a body
791 is in a place in a circumscribed fashion, since it is measured by the place. An angel, however, is not there in a circumscribed 791 is in a place in a circumscribed fashion, since it is measured by the place. An angel, however, is not there in a circumscribed
792 fashion, since he is not measured by the place, but definitively, because he is in a place in such a manner that he is not 792 fashion, since he is not measured by the place, but definitively, because he is in a place in such a manner that he is not
793 in another. But God is neither circumscriptively nor definitively there, because He is everywhere. 793 in another. But God is neither circumscriptively nor definitively there, because He is everywhere.
794 </p> 794 </p>
795 <p id="FP_Q52_A2-p10"> From this we can easily gather an answer to the objections: because the entire subject to which the angelic power is immediately 795 <p id="FP_Q52_A2-p10"><b>Reply to Objections:</b> From this we can easily gather an answer to the objections: because the entire subject to which the angelic power is immediately
796 applied, is reputed as one place, even though it be continuous. 796 applied, is reputed as one place, even though it be continuous.
797 </p> 797 </p>
798 <p id="FP_Q52_A2-p11"></p> 798 <p id="FP_Q52_A2-p11"></p>
799 <p id="FP_Q52_A2-p12"></p> 799 <p id="FP_Q52_A2-p12"></p>
800 <a href="summa.FP_Q52_A1.html"></a> 800 <a href="summa.FP_Q52_A1.html"></a>
1394 </p> 1394 </p>
1395 <p id="FP_Q54_A5-p7"> The Commentator (Metaph. xii) says the same thing, namely, that the separated substances are divided into intellect and will. 1395 <p id="FP_Q54_A5-p7"> The Commentator (Metaph. xii) says the same thing, namely, that the separated substances are divided into intellect and will.
1396 And it is in keeping with the order of the universe for the highest intellectual creature to be entirely intelligent; and 1396 And it is in keeping with the order of the universe for the highest intellectual creature to be entirely intelligent; and
1397 not in part, as is our soul. For this reason the angels are called "intellects" and "minds," as was said above (A[3], ad 1). 1397 not in part, as is our soul. For this reason the angels are called "intellects" and "minds," as was said above (A[3], ad 1).
1398 </p> 1398 </p>
1399 <p id="FP_Q54_A5-p8"> A twofold answer can be returned to the contrary objections. First, it may be replied that those authorities are speaking 1399 <p id="FP_Q54_A5-p8"><b>Reply to Objections</b> A twofold answer can be returned to the contrary objections. First, it may be replied that those authorities are speaking
1400 according to the opinion of such men as contended that angels and demons have bodies naturally united to them. Augustine often 1400 according to the opinion of such men as contended that angels and demons have bodies naturally united to them. Augustine often
1401 makes use of this opinion in his books, although he does not mean to assert it; hence he says (De Civ. Dei xxi) that "such 1401 makes use of this opinion in his books, although he does not mean to assert it; hence he says (De Civ. Dei xxi) that "such
1402 an inquiry does not call for much labor." Secondly, it may be said that such authorities and the like are to be 1402 an inquiry does not call for much labor." Secondly, it may be said that such authorities and the like are to be
1403 understood by way of similitude. Because, since sense has a sure apprehension of its proper sensible object, it is a common 1403 understood by way of similitude. Because, since sense has a sure apprehension of its proper sensible object, it is a common
1404 usage of speech, when he understands something for certain, to say that we "sense it." And hence it is that we use the word 1404 usage of speech, when he understands something for certain, to say that we "sense it." And hence it is that we use the word
2384 </p> 2384 </p>
2385 <p id="FP_Q58_A2-p9"> 2385 <p id="FP_Q58_A2-p9">
2386 <b>Reply to Objection 2:</b> The intellect is informed by the intelligible species which it has within it. So it can behold at the same time many intelligible 2386 <b>Reply to Objection 2:</b> The intellect is informed by the intelligible species which it has within it. So it can behold at the same time many intelligible
2387 objects under one species; as one body can by one shape be likened to many bodies. 2387 objects under one species; as one body can by one shape be likened to many bodies.
2388 </p> 2388 </p>
2389 <p id="FP_Q58_A2-p10"> To the third objection the answer is the same as the first.</p> 2389 <p id="FP_Q58_A2-p10"><b>Reply to Objection 3:</b> To the third objection the answer is the same as the first.</p>
2390 <p id="FP_Q58_A2-p11"></p> 2390 <p id="FP_Q58_A2-p11"></p>
2391 <p id="FP_Q58_A2-p12"></p> 2391 <p id="FP_Q58_A2-p12"></p>
2392 <a href="summa.FP_Q58_A1.html"></a> 2392 <a href="summa.FP_Q58_A1.html"></a>
2393 <a href="summa.FP_Q58_A3.html"></a> 2393 <a href="summa.FP_Q58_A3.html"></a>
2394 </div> 2394 </div>
2569 demons are utterly perverted from the Divine wisdom, they at times form their opinions of things simply according to the natural 2569 demons are utterly perverted from the Divine wisdom, they at times form their opinions of things simply according to the natural
2570 conditions of the same. Nor are they ever deceived as to the natural properties of anything; but they can be misled with regard 2570 conditions of the same. Nor are they ever deceived as to the natural properties of anything; but they can be misled with regard
2571 to supernatural matters; for example, on seeing a dead man, they may suppose that he will not rise again, or, on beholding 2571 to supernatural matters; for example, on seeing a dead man, they may suppose that he will not rise again, or, on beholding
2572 Christ, they may judge Him not to be God. 2572 Christ, they may judge Him not to be God.
2573 </p> 2573 </p>
2574 <p id="FP_Q58_A5-p8"> From all this the answers to the objections of both sides of the question are evident. For the perversity of the demons comes 2574 <p id="FP_Q58_A5-p8"><b>Reply to Objections</b> From all this the answers to the objections of both sides of the question are evident. For the perversity of the demons comes
2575 of their not being subject to the Divine wisdom; while nescience is in the angels as regards things knowable, not naturally 2575 of their not being subject to the Divine wisdom; while nescience is in the angels as regards things knowable, not naturally
2576 but supernaturally. It is, furthermore, evident that their understanding of what a thing is, is always true, save accidentally, 2576 but supernaturally. It is, furthermore, evident that their understanding of what a thing is, is always true, save accidentally,
2577 according as it is, in an undue manner, referred to some composition or division. 2577 according as it is, in an undue manner, referred to some composition or division.
2578 </p> 2578 </p>
2579 <p id="FP_Q58_A5-p9"></p> 2579 <p id="FP_Q58_A5-p9"></p>
3122 <b>Reply to Objection 1:</b> Not all love of choice is rational love, according as rational is distinguished from intellectual love. For rational love 3122 <b>Reply to Objection 1:</b> Not all love of choice is rational love, according as rational is distinguished from intellectual love. For rational love
3123 is so called which follows deductive knowledge: but, as was said above ( 3123 is so called which follows deductive knowledge: but, as was said above (
3124 <a id="FP_Q60_A2-p9.1" shape="rect" href="summa.FP_Q59_A3.html">Q[59], A[3]</a>, ad 1), when treating of free-will, every choice does not follow a discursive act of the reason; but only human choice. Consequently 3124 <a id="FP_Q60_A2-p9.1" shape="rect" href="summa.FP_Q59_A3.html">Q[59], A[3]</a>, ad 1), when treating of free-will, every choice does not follow a discursive act of the reason; but only human choice. Consequently
3125 the conclusion does not follow. 3125 the conclusion does not follow.
3126 </p> 3126 </p>
3127 <p id="FP_Q60_A2-p10"> The reply to the second objection follows from what has been said.</p> 3127 <p id="FP_Q60_A2-p10"><b>Reply to Objection 2:</b> The reply to the second objection follows from what has been said.</p>
3128 <p id="FP_Q60_A2-p11"></p> 3128 <p id="FP_Q60_A2-p11"></p>
3129 <p id="FP_Q60_A2-p12"></p> 3129 <p id="FP_Q60_A2-p12"></p>
3130 <a href="summa.FP_Q60_A1.html"></a> 3130 <a href="summa.FP_Q60_A1.html"></a>
3131 <a href="summa.FP_Q60_A3.html"></a> 3131 <a href="summa.FP_Q60_A3.html"></a>
3132 </div> 3132 </div>
3866 the fact that the good work is beyond his natural capacity. 3866 the fact that the good work is beyond his natural capacity.
3867 </p> 3867 </p>
3868 <p id="FP_Q62_A4-p11"> 3868 <p id="FP_Q62_A4-p11">
3869 <b>Reply to Objection 2:</b> An angel did not merit beatitude by natural movement towards God; but by the movement of charity, which comes of grace. 3869 <b>Reply to Objection 2:</b> An angel did not merit beatitude by natural movement towards God; but by the movement of charity, which comes of grace.
3870 </p> 3870 </p>
3871 <p id="FP_Q62_A4-p12"> The answer to the Third Objection is evident from what we have said.</p> 3871 <p id="FP_Q62_A4-p12"><b>Reply to Objection 3:</b> The answer to the Third Objection is evident from what we have said.</p>
3872 <p id="FP_Q62_A4-p13"></p> 3872 <p id="FP_Q62_A4-p13"></p>
3873 <p id="FP_Q62_A4-p14"></p> 3873 <p id="FP_Q62_A4-p14"></p>
3874 <a href="summa.FP_Q62_A3.html"></a> 3874 <a href="summa.FP_Q62_A3.html"></a>
3875 <a href="summa.FP_Q62_A5.html"></a> 3875 <a href="summa.FP_Q62_A5.html"></a>
3876 </div> 3876 </div>
4399 own power, whereas this is proper to God alone. 4399 own power, whereas this is proper to God alone.
4400 </p> 4400 </p>
4401 <p id="FP_Q63_A3-p8"> Since, then, what exists of itself is the cause of what exists of another, it follows from this furthermore that he sought 4401 <p id="FP_Q63_A3-p8"> Since, then, what exists of itself is the cause of what exists of another, it follows from this furthermore that he sought
4402 to have dominion over others; wherein he also perversely wished to be like unto God. 4402 to have dominion over others; wherein he also perversely wished to be like unto God.
4403 </p> 4403 </p>
4404 <p id="FP_Q63_A3-p9"> From this we have the answer to all the objections.</p> 4404 <p id="FP_Q63_A3-p9"><b>Reply to Objections</b> From this we have the answer to all the objections.</p>
4405 <p id="FP_Q63_A3-p10"></p> 4405 <p id="FP_Q63_A3-p10"></p>
4406 <p id="FP_Q63_A3-p11"></p> 4406 <p id="FP_Q63_A3-p11"></p>
4407 <a href="summa.FP_Q63_A2.html"></a> 4407 <a href="summa.FP_Q63_A2.html"></a>
4408 <a href="summa.FP_Q63_A4.html"></a> 4408 <a href="summa.FP_Q63_A4.html"></a>
4409 </div> 4409 </div>