And hereby we have the answers to the objections.
+Reply to Objection 1: And hereby we have the answers to the objections.
@@ -792,7 +792,7 @@ 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 in another. But God is neither circumscriptively nor definitively there, because He is everywhere. -From this we can easily gather an answer to the objections: because the entire subject to which the angelic power is immediately +
Reply to Objections: From this we can easily gather an answer to the objections: because the entire subject to which the angelic power is immediately applied, is reputed as one place, even though it be continuous.
@@ -1396,7 +1396,7 @@ And it is in keeping with the order of the universe for the highest intellectual creature to be entirely intelligent; and 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). -A twofold answer can be returned to the contrary objections. First, it may be replied that those authorities are speaking +
Reply to Objections A twofold answer can be returned to the contrary objections. First, it may be replied that those authorities are speaking according to the opinion of such men as contended that angels and demons have bodies naturally united to them. Augustine often 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 an inquiry does not call for much labor." Secondly, it may be said that such authorities and the like are to be @@ -2386,7 +2386,7 @@ Reply to Objection 2: The intellect is informed by the intelligible species which it has within it. So it can behold at the same time many intelligible objects under one species; as one body can by one shape be likened to many bodies.
-To the third objection the answer is the same as the first.
+Reply to Objection 3: To the third objection the answer is the same as the first.
@@ -2571,7 +2571,7 @@ to supernatural matters; for example, on seeing a dead man, they may suppose that he will not rise again, or, on beholding Christ, they may judge Him not to be God. -From all this the answers to the objections of both sides of the question are evident. For the perversity of the demons comes +
Reply to Objections From all this the answers to the objections of both sides of the question are evident. For the perversity of the demons comes of their not being subject to the Divine wisdom; while nescience is in the angels as regards things knowable, not naturally but supernaturally. It is, furthermore, evident that their understanding of what a thing is, is always true, save accidentally, according as it is, in an undue manner, referred to some composition or division. @@ -3124,7 +3124,7 @@ Q[59], A[3], ad 1), when treating of free-will, every choice does not follow a discursive act of the reason; but only human choice. Consequently the conclusion does not follow.
-The reply to the second objection follows from what has been said.
+Reply to Objection 2: The reply to the second objection follows from what has been said.
@@ -3868,7 +3868,7 @@Reply to Objection 2: An angel did not merit beatitude by natural movement towards God; but by the movement of charity, which comes of grace.
-The answer to the Third Objection is evident from what we have said.
+Reply to Objection 3: The answer to the Third Objection is evident from what we have said.
@@ -4401,7 +4401,7 @@Since, then, what exists of itself is the cause of what exists of another, it follows from this furthermore that he sought to have dominion over others; wherein he also perversely wished to be like unto God.
-From this we have the answer to all the objections.
+Reply to Objections From this we have the answer to all the objections.
@@ -5172,4 +5172,4 @@ ` - \ No newline at end of file +