Bilingual Aquinas

TREATISE ON THE ONE GOD (QQ[2]-26)

Q. 2. THE EXISTENCE OF GOD (THREE ARTICLES)
Q. 3. OF THE SIMPLICITY OF GOD (EIGHT ARTICLES)
Q. 4. THE PERFECTION OF GOD (THREE ARTICLES)
Q. 5. OF GOODNESS IN GENERAL (SIX ARTICLES)
Q. 6. THE GOODNESS OF GOD (FOUR ARTICLES)
Q. 7. THE INFINITY OF GOD (FOUR ARTICLES)
Q. 8. THE EXISTENCE OF GOD IN THINGS (FOUR ARTICLES)
Q. 9. THE IMMUTABILITY OF GOD (TWO ARTICLES)
Q. 10. THE ETERNITY OF GOD (SIX ARTICLES)
Q. 11. THE UNITY OF GOD (FOUR ARTICLES)
Q. 12. HOW GOD IS KNOWN BY US (THIRTEEN ARTICLES)
Q. 13. THE NAMES OF GOD (TWELVE ARTICLES)
Q. 14. OF GOD'S KNOWLEDGE (SIXTEEN ARTICLES)
Q. 15. OF IDEAS (THREE ARTICLES)
Q. 16. OF TRUTH (EIGHT ARTICLES)
Q. 17. CONCERNING FALSITY (FOUR ARTICLES)
Q. 18. THE LIFE OF GOD (FOUR ARTICLES)
Q. 19. THE WILL OF GOD (TWELVE ARTICLES)
Q. 20. GOD'S LOVE (FOUR ARTICLES)
Q. 21. THE JUSTICE AND MERCY OF GOD (FOUR ARTICLES)
Q. 22. THE PROVIDENCE OF GOD (FOUR ARTICLES)
Q. 23. OF PREDESTINATION (EIGHT ARTICLES)
Q. 24. THE BOOK OF LIFE (THREE ARTICLES)
Q. 25. THE POWER OF GOD (SIX ARTICLES)
Q. 26. OF THE DIVINE BEATITUDE (FOUR ARTICLES)

Q. 2. THE EXISTENCE OF GOD (THREE ARTICLES)

@@ -25,7 +25,7 @@ Whatever concerns the distinctions of Persons; (3) Whatever concerns the procession of creatures from Him.

Concerning the Divine Essence, we must consider: (1) Whether God exists? (2) The manner of His existence, or, rather, what is NOT the manner of His existence; (3) Whatever concerns His operations---namely, His knowledge, will, power. -

Concerning the first, there are three points of inquiry:

(1) Whether the proposition "God exists" is self-evident?

(2) Whether it is demonstrable?

(3) Whether God exists?

Concerning the first, there are three points of inquiry:

(1) Whether the proposition "God exists" is self-evident?

(2) Whether it is demonstrable?

(3) Whether God exists?

[28298] Iª q. 2 pr. Quia igitur principalis intentio huius sacrae doctrinae est Dei cognitionem tradere, et non solum secundum @@ -438,7 +438,7 @@ the like. Therefore (1) we must discuss His simplicity, whereby we deny composition in Him; and because whatever is simple in material things is imperfect and a part of something else, we shall discuss (2) His perfection; (3) His infinity; (4) His immutability; (5) His unity. -

Concerning His simplicity, there are eight points of inquiry:

(1) Whether God is a body?

(2) Whether He is composed of matter and form?

(3) Whether in Him there is composition of quiddity, essence or nature, and subject?

(4) Whether He is composed of essence and existence?

(5) Whether He is composed of genus and difference?

(6) Whether He is composed of subject and accident?

(7) Whether He is in any way composite, or wholly simple?

(8) Whether He enters into composition with other things?

Concerning His simplicity, there are eight points of inquiry:

(1) Whether God is a body?

(2) Whether He is composed of matter and form?

(3) Whether in Him there is composition of quiddity, essence or nature, and subject?

(4) Whether He is composed of essence and existence?

(5) Whether He is composed of genus and difference?

(6) Whether He is composed of subject and accident?

(7) Whether He is in any way composite, or wholly simple?

(8) Whether He enters into composition with other things?

[28321] Iª q. 3 pr. Cognito de aliquo an sit, inquirendum restat quomodo sit, ut sciatur de eo quid sit. Sed quia de Deo @@ -1247,7 +1247,7 @@

Having considered the divine simplicity, we treat next of God's perfection. Now because everything in so far as it is perfect is called good, we shall speak first of the divine perfection; secondly of the divine goodness. -

Concerning the first there are three points of inquiry:

(1) Whether God is perfect?

(2) Whether God is perfect universally, as having in Himself the perfections of all things?

(3) Whether creatures can be said to be like God?

Concerning the first there are three points of inquiry:

(1) Whether God is perfect?

(2) Whether God is perfect universally, as having in Himself the perfections of all things?

(3) Whether creatures can be said to be like God?

[28381] Iª q. 4 pr. Post considerationem divinae simplicitatis, de perfectione ipsius Dei dicendum est. Et quia @@ -1585,7 +1585,7 @@

Q. 5. OF GOODNESS IN GENERAL (SIX ARTICLES)

We next consider goodness: First, goodness in general. Secondly, the goodness of God.

Under the first head there are six points of inquiry:

(1) Whether goodness and being are the same really?

(2) Granted that they differ only in idea, which is prior in thought?

(3) Granted that being is prior, whether every being is good?

(4) To what cause should goodness be reduced?

(5) Whether goodness consists in mode, species, and order?

(6) Whether goodness is divided into the virtuous, the useful, and the pleasant?

We next consider goodness: First, goodness in general. Secondly, the goodness of God.

Under the first head there are six points of inquiry:

(1) Whether goodness and being are the same really?

(2) Granted that they differ only in idea, which is prior in thought?

(3) Granted that being is prior, whether every being is good?

(4) To what cause should goodness be reduced?

(5) Whether goodness consists in mode, species, and order?

(6) Whether goodness is divided into the virtuous, the useful, and the pleasant?

[28408] Iª q. 5 pr. Deinde quaeritur de bono, et primo de bono in communi; secundo de bonitate Dei. Circa primum quaeruntur @@ -2213,7 +2213,7 @@

Q. 6. THE GOODNESS OF GOD (FOUR ARTICLES)

We next consider the goodness of God; under which head there are four points of inquiry:

(1) Whether goodness belongs to God?

(2) Whether God is the supreme good?

(3) Whether He alone is essentially good?

(4) Whether all things are good by the divine goodness?

We next consider the goodness of God; under which head there are four points of inquiry:

(1) Whether goodness belongs to God?

(2) Whether God is the supreme good?

(3) Whether He alone is essentially good?

(4) Whether all things are good by the divine goodness?

[28465] Iª q. 6 pr. Deinde quaeritur de bonitate Dei. Et circa hoc quaeruntur quatuor. Primo, utrum esse bonum conveniat @@ -2537,7 +2537,7 @@

After considering the divine perfection we must consider the divine infinity, and God's existence in things: for God is everywhere, and in all things, inasmuch as He is boundless and infinite. -

Concerning the first, there are four points of inquiry:

(1) Whether God is infinite?

(2) Whether anything besides Him is infinite in essence?

(3) Whether anything can be infinitude in magnitude?

(4) Whether an infinite multitude can exist?

Concerning the first, there are four points of inquiry:

(1) Whether God is infinite?

(2) Whether anything besides Him is infinite in essence?

(3) Whether anything can be infinitude in magnitude?

(4) Whether an infinite multitude can exist?

[28493] Iª q. 7 pr. Post considerationem divinae perfectionis, considerandum est de eius infinitate, et de @@ -2988,7 +2988,7 @@

Since it evidently belongs to the infinite to be present everywhere, and in all things, we now consider whether this belongs to God; and concerning this there arise four points of inquiry: -

(1) Whether God is in all things?

(2) Whether God is everywhere?

(3) Whether God is everywhere by essence, power, and presence?

(4) Whether to be everywhere belongs to God alone?

(1) Whether God is in all things?

(2) Whether God is everywhere?

(3) Whether God is everywhere by essence, power, and presence?

(4) Whether to be everywhere belongs to God alone?

[28528] Iª q. 8 pr. Quia vero infinito convenire videtur quod ubique et in omnibus sit, considerandum est utrum hoc Deo @@ -3470,7 +3470,7 @@

We next consider God's immutability, and His eternity following on His immutability. On the immutability of God there are two points of inquiry: -

(1) Whether God is altogether immutable?

(2) Whether to be immutable belongs to God alone?

(1) Whether God is altogether immutable?

(2) Whether to be immutable belongs to God alone?

[28571] Iª q. 9 pr. Consequenter considerandum est de immutabilitate et aeternitate divina, quae immutabilitatem @@ -3730,7 +3730,7 @@

Q. 10. THE ETERNITY OF GOD (SIX ARTICLES)

We must now consider the eternity of God, concerning which arise six points of inquiry:

(1) What is eternity?

(2) Whether God is eternal?

(3) Whether to be eternal belongs to God alone?

(4) Whether eternity differs from time?

(5) The difference of aeviternity, as there is one time, and one eternity?

(6) Whether there is only one aeviternity?

We must now consider the eternity of God, concerning which arise six points of inquiry:

(1) What is eternity?

(2) Whether God is eternal?

(3) Whether to be eternal belongs to God alone?

(4) Whether eternity differs from time?

(5) The difference of aeviternity, as there is one time, and one eternity?

(6) Whether there is only one aeviternity?

[28588] Iª q. 10 pr. Deinde quaeritur de aeternitate. Et circa hoc quaeruntur sex. Primo, quid sit aeternitas. Secundo, @@ -4431,7 +4431,7 @@

Q. 11. THE UNITY OF GOD (FOUR ARTICLES)

After the foregoing, we consider the divine unity; concerning which there are four points of inquiry:

(1) Whether "one" adds anything to "being"?

(2) Whether "one" and "many" are opposed to each other?

(3) Whether God is one?

(4) Whether He is in the highest degree one?

After the foregoing, we consider the divine unity; concerning which there are four points of inquiry:

(1) Whether "one" adds anything to "being"?

(2) Whether "one" and "many" are opposed to each other?

(3) Whether God is one?

(4) Whether He is in the highest degree one?

[28648] Iª q. 11 pr. Post praemissa, considerandum est de divina unitate. Et circa hoc quaeruntur quatuor. Primo, utrum unum @@ -4848,7 +4848,7 @@

As hitherto we have considered God as He is in Himself, we now go on to consider in what manner He is in the knowledge of creatures; concerning which there are thirteen points of inquiry: -

(1) Whether any created intellect can see the essence of God?

(2) Whether the essence of God is seen by the intellect through any created image?

(3) Whether the essence of God can be seen by the corporeal eye?

(4) Whether any created intellectual substance is sufficient by its own natural powers to see the essence of God?

(5) Whether the created intellect needs any created light in order to see the essence of God?

(6) Whether of those who see God, one sees Him more perfectly than another?

(7) Whether any created intellect can comprehend the essence of God?

(8) Whether the created intellect seeing the essence of God, knows all things in it?

(9) Whether what is there known is known by any similitudes?

(10) Whether the created intellect knows at once what it sees in God?

(11) Whether in the state of this life any man can see the essence of God?

(12) Whether by natural reason we can know God in this life?

(13) Whether there is in this life any knowledge of God through grace above the knowledge of natural reason?

(1) Whether any created intellect can see the essence of God?

(2) Whether the essence of God is seen by the intellect through any created image?

(3) Whether the essence of God can be seen by the corporeal eye?

(4) Whether any created intellectual substance is sufficient by its own natural powers to see the essence of God?

(5) Whether the created intellect needs any created light in order to see the essence of God?

(6) Whether of those who see God, one sees Him more perfectly than another?

(7) Whether any created intellect can comprehend the essence of God?

(8) Whether the created intellect seeing the essence of God, knows all things in it?

(9) Whether what is there known is known by any similitudes?

(10) Whether the created intellect knows at once what it sees in God?

(11) Whether in the state of this life any man can see the essence of God?

(12) Whether by natural reason we can know God in this life?

(13) Whether there is in this life any knowledge of God through grace above the knowledge of natural reason?

[28681] Iª q. 12 pr. Quia in superioribus consideravimus qualiter Deus sit secundum seipsum, restat considerandum qualiter @@ -6306,7 +6306,7 @@

After the consideration of those things which belong to the divine knowledge, we now proceed to the consideration of the divine names. For everything is named by us according to our knowledge of it. -

Under this head, there are twelve points for inquiry:

(1) Whether God can be named by us?

(2) Whether any names applied to God are predicated of Him substantially?

(3) Whether any names applied to God are said of Him literally, or are all to be taken metaphorically?

(4) Whether any names applied to God are synonymous?

(5) Whether some names are applied to God and to creatures univocally or equivocally?

(6) Whether, supposing they are applied analogically, they are applied first to God or to creatures?

(7) Whether any names are applicable to God from time?

(8) Whether this name "God" is a name of nature, or of the operation?

(9) Whether this name "God" is a communicable name?

(10) Whether it is taken univocally or equivocally as signifying God, by nature, by participation, and by opinion?

(11) Whether this name, "Who is," is the supremely appropriate name of God?

(12) Whether affirmative propositions can be formed about God?

Under this head, there are twelve points for inquiry:

(1) Whether God can be named by us?

(2) Whether any names applied to God are predicated of Him substantially?

(3) Whether any names applied to God are said of Him literally, or are all to be taken metaphorically?

(4) Whether any names applied to God are synonymous?

(5) Whether some names are applied to God and to creatures univocally or equivocally?

(6) Whether, supposing they are applied analogically, they are applied first to God or to creatures?

(7) Whether any names are applicable to God from time?

(8) Whether this name "God" is a name of nature, or of the operation?

(9) Whether this name "God" is a communicable name?

(10) Whether it is taken univocally or equivocally as signifying God, by nature, by participation, and by opinion?

(11) Whether this name, "Who is," is the supremely appropriate name of God?

(12) Whether affirmative propositions can be formed about God?

[28788] Iª q. 13 pr. Consideratis his quae ad divinam cognitionem pertinent, procedendum est ad considerationem divinorum @@ -7933,7 +7933,7 @@ life, after treating of the divine knowledge, we consider truth and falsehood. Further, as everything known is in the knower, and the types of things as existing in the knowledge of God are called ideas, to the consideration of knowledge will be added the treatment of ideas. -

Concerning knowledge, there are sixteen points for inquiry:

(1) Whether there is knowledge in God?

(2) Whether God understands Himself?

(3) Whether He comprehends Himself?

(4) Whether His understanding is His substance?

(5) Whether He understands other things besides Himself?

(6) Whether He has a proper knowledge of them?

(7) Whether the knowledge of God is discursive?

(8) Whether the knowledge of God is the cause of things?

(9) Whether God has knowledge of non-existing things?

(10) Whether He has knowledge of evil?

(11) Whether He has knowledge of individual things?

(12) Whether He knows the infinite?

(13) Whether He knows future contingent things?

(14) Whether He knows enunciable things?

(15) Whether the knowledge of God is variable?

(16) Whether God has speculative or practical knowledge of things?

Concerning knowledge, there are sixteen points for inquiry:

(1) Whether there is knowledge in God?

(2) Whether God understands Himself?

(3) Whether He comprehends Himself?

(4) Whether His understanding is His substance?

(5) Whether He understands other things besides Himself?

(6) Whether He has a proper knowledge of them?

(7) Whether the knowledge of God is discursive?

(8) Whether the knowledge of God is the cause of things?

(9) Whether God has knowledge of non-existing things?

(10) Whether He has knowledge of evil?

(11) Whether He has knowledge of individual things?

(12) Whether He knows the infinite?

(13) Whether He knows future contingent things?

(14) Whether He knows enunciable things?

(15) Whether the knowledge of God is variable?

(16) Whether God has speculative or practical knowledge of things?

[28893] Iª q. 14 pr. Post considerationem eorum quae ad divinam substantiam pertinent, restat considerandum de his quae @@ -9795,7 +9795,7 @@

Q. 15. OF IDEAS (THREE ARTICLES)

After considering the knowledge of God, it remains to consider ideas. And about this there are three points of inquiry:

(1) Whether there are ideas?

(2) Whether they are many, or one only?

(3) Whether there are ideas of all things known by God?

After considering the knowledge of God, it remains to consider ideas. And about this there are three points of inquiry:

(1) Whether there are ideas?

(2) Whether they are many, or one only?

(3) Whether there are ideas of all things known by God?

[29019] Iª q. 15 pr. Post considerationem de scientia Dei, restat considerare de ideis. Et circa hoc quaeruntur tria. Primo, @@ -10141,7 +10141,7 @@

Since knowledge is of things that are true, after the consideration of the knowledge of God, we must inquire concerning truth. About this there are eight points of inquiry: -

(1) Whether truth resides in the thing, or only in the intellect?

(2) Whether it resides only in the intellect composing and dividing?

(3) On the comparison of the true to being.

(4) On the comparison of the true to the good.

(5) Whether God is truth?

(6) Whether all things are true by one truth, or by many?

(7) On the eternity of truth.

(8) On the unchangeableness of truth.

(1) Whether truth resides in the thing, or only in the intellect?

(2) Whether it resides only in the intellect composing and dividing?

(3) On the comparison of the true to being.

(4) On the comparison of the true to the good.

(5) Whether God is truth?

(6) Whether all things are true by one truth, or by many?

(7) On the eternity of truth.

(8) On the unchangeableness of truth.

[29048] Iª q. 16 pr. Quoniam autem scientia verorum est, post considerationem scientiae Dei, de veritate inquirendum est. @@ -10923,7 +10923,7 @@

Q. 17. CONCERNING FALSITY (FOUR ARTICLES)

We next consider falsity. About this four points of inquiry arise:

(1) Whether falsity exists in things?

(2) Whether it exists in the sense?

(3) Whether it exists in the intellect?

(4) Concerning the opposition of the true and the false.

We next consider falsity. About this four points of inquiry arise:

(1) Whether falsity exists in things?

(2) Whether it exists in the sense?

(3) Whether it exists in the intellect?

(4) Concerning the opposition of the true and the false.

[29112] Iª q. 17 pr. Deinde quaeritur de falsitate. Et circa hoc quaeruntur quatuor. Primo, utrum falsitas sit in rebus. @@ -11368,7 +11368,7 @@

Since to understand belongs to living beings, after considering the divine knowledge and intellect, we must consider the divine life. About this, four points of inquiry arise: -

(1) To whom does it belong to live?

(2) What is life?

(3) Whether life is properly attributed to God?

(4) Whether all things in God are life?

(1) To whom does it belong to live?

(2) What is life?

(3) Whether life is properly attributed to God?

(4) Whether all things in God are life?

[29144] Iª q. 18 pr. Quoniam autem intelligere viventium est, post considerationem de scientia et intellectu divino, @@ -11881,7 +11881,7 @@

After considering the things belonging to the divine knowledge, we consider what belongs to the divine will. The first consideration is about the divine will itself; the second about what belongs strictly to His will; the third about what belongs to the intellect in relation to His will. About His will itself there are twelve points of inquiry: -

(1) Whether there is will in God?

(2) Whether God wills things apart from Himself?

(3) Whether whatever God wills, He wills necessarily?

(4) Whether the will of God is the cause of things?

(5) Whether any cause can be assigned to the divine will?

(6) Whether the divine will is always fulfilled?

(7) Whether the will of God is mutable?

(8) Whether the will of God imposes necessity on the things willed?

(9) Whether there is in God the will of evil?

(10) Whether God has free will?

(11) Whether the will of expression is distinguished in God?

(12) Whether five expressions of will are rightly assigned to the divine will?

(1) Whether there is will in God?

(2) Whether God wills things apart from Himself?

(3) Whether whatever God wills, He wills necessarily?

(4) Whether the will of God is the cause of things?

(5) Whether any cause can be assigned to the divine will?

(6) Whether the divine will is always fulfilled?

(7) Whether the will of God is mutable?

(8) Whether the will of God imposes necessity on the things willed?

(9) Whether there is in God the will of evil?

(10) Whether God has free will?

(11) Whether the will of expression is distinguished in God?

(12) Whether five expressions of will are rightly assigned to the divine will?

[29179] Iª q. 19 pr. Post considerationem eorum quae ad divinam scientiam pertinent, considerandum est de his quae @@ -13256,7 +13256,7 @@ in ourselves both the passions of the soul, as joy, love, and the like; and the habits of the moral virtues, as justice, fortitude and the like. Hence we shall first consider the love of God, and secondly His justice and mercy. About the first there are four points of inquiry: -

(1) Whether love exists in God?

(2) Whether He loves all things?

(3) Whether He loves one thing more than another?

(4) Whether He loves more the better things?

(1) Whether love exists in God?

(2) Whether He loves all things?

(3) Whether He loves one thing more than another?

(4) Whether He loves more the better things?

[29285] Iª q. 20 pr. Deinde considerandum est de his quae absolute ad voluntatem Dei pertinent. In parte autem appetitiva @@ -13778,7 +13778,7 @@

Q. 21. THE JUSTICE AND MERCY OF GOD (FOUR ARTICLES)

After considering the divine love, we must treat of God's justice and mercy. Under this head there are four points of inquiry:

(1) Whether there is justice in God?

(2) Whether His justice can be called truth?

(3) Whether there is mercy in God?

(4) Whether in every work of God there are justice and mercy?

After considering the divine love, we must treat of God's justice and mercy. Under this head there are four points of inquiry:

(1) Whether there is justice in God?

(2) Whether His justice can be called truth?

(3) Whether there is mercy in God?

(4) Whether in every work of God there are justice and mercy?

[29324] Iª q. 21 pr. Post considerationem divini amoris, de iustitia et misericordia eius agendum est. Et circa hoc quaeruntur @@ -14214,7 +14214,7 @@ is connected with these acts in respect especially of man as regards his eternal salvation. For in the science of morals, after the moral virtues themselves, comes the consideration of prudence, to which providence would seem to belong. Concerning God's providence there are four points of inquiry: -

(1) Whether providence is suitably assigned to God?

(2) Whether everything comes under divine providence?

(3) Whether divine providence is immediately concerned with all things?

(4) Whether divine providence imposes any necessity upon things foreseen?

(1) Whether providence is suitably assigned to God?

(2) Whether everything comes under divine providence?

(3) Whether divine providence is immediately concerned with all things?

(4) Whether divine providence imposes any necessity upon things foreseen?

[29357] Iª q. 22 pr. Consideratis autem his quae ad voluntatem absolute pertinent, procedendum est ad ea quae @@ -14758,7 +14758,7 @@

After consideration of divine providence, we must treat of predestination and the book of life. Concerning predestination there are eight points of inquiry: -

(1) Whether predestination is suitably attributed to God?

(2) What is predestination, and whether it places anything in the predestined?

(3) Whether to God belongs the reprobation of some men?

(4) On the comparison of predestination to election; whether, that is to say, the predestined are chosen?

(5) Whether merits are the cause or reason of predestination, or reprobation, or election?

(6) of the certainty of predestination; whether the predestined will infallibly be saved?

(7) Whether the number of the predestined is certain?

(8) Whether predestination can be furthered by the prayers of the saints?

(1) Whether predestination is suitably attributed to God?

(2) What is predestination, and whether it places anything in the predestined?

(3) Whether to God belongs the reprobation of some men?

(4) On the comparison of predestination to election; whether, that is to say, the predestined are chosen?

(5) Whether merits are the cause or reason of predestination, or reprobation, or election?

(6) of the certainty of predestination; whether the predestined will infallibly be saved?

(7) Whether the number of the predestined is certain?

(8) Whether predestination can be furthered by the prayers of the saints?

[29394] Iª q. 23 pr. Post considerationem divinae providentiae, agendum est de praedestinatione, et de libro vitae. @@ -15847,7 +15847,7 @@

Q. 24. THE BOOK OF LIFE (THREE ARTICLES)

We now consider the book of life; concerning which there are three points of inquiry:

(1) What is the book of life?

(2) Of what life is it the book?

(3) Whether anyone can be blotted out of the book of life?

We now consider the book of life; concerning which there are three points of inquiry:

(1) What is the book of life?

(2) Of what life is it the book?

(3) Whether anyone can be blotted out of the book of life?

[29463] Iª q. 24 pr. Deinde considerandum est de libro vitae. Et circa hoc quaeruntur tria. Primo, quid sit liber vitae. @@ -16132,7 +16132,7 @@

After considering the divine foreknowledge and will, and other things pertaining thereto, it remains for us to consider the power of God. About this are six points of inquiry: -

(1) Whether there is power in God?

(2) Whether His power is infinite?

(3) Whether He is almighty?

(4) Whether He could make the past not to have been?

(5) Whether He could do what He does not, or not do what He does?

(6) Whether what He makes He could make better?

(1) Whether there is power in God?

(2) Whether His power is infinite?

(3) Whether He is almighty?

(4) Whether He could make the past not to have been?

(5) Whether He could do what He does not, or not do what He does?

(6) Whether what He makes He could make better?

[29489] Iª q. 25 pr. Post considerationem divinae scientiae et voluntatis, et eorum quae ad hoc pertinent, restat considerandum @@ -16922,7 +16922,7 @@

After considering all that pertains to the unity of the divine essence, we come to treat of the divine beatitude. Concerning this, there are four points of inquiry: -

(1) Whether beatitude belongs to God?

(2) In regard to what is God called blessed; does this regard His act of intellect?

(3) Whether He is essentially the beatitude of each of the blessed?

(4) Whether all other beatitude is included in the divine beatitude?

(1) Whether beatitude belongs to God?

(2) In regard to what is God called blessed; does this regard His act of intellect?

(3) Whether He is essentially the beatitude of each of the blessed?

(4) Whether all other beatitude is included in the divine beatitude?

[29544] Iª q. 26 pr. Ultimo autem, post considerationem eorum quae ad divinae essentiae unitatem pertinent, considerandum diff -r c7ec38b835c6 -r fad07ffd0386 summa/bilingual/merge.xpl --- a/summa/bilingual/merge.xpl Sun Jan 03 23:50:09 2010 +0000 +++ b/summa/bilingual/merge.xpl Tue Jan 05 16:18:40 2010 +0000 @@ -1,9 +1,14 @@ - + + + +

Run this e.g. as follows: + xprocs --input source=../english/FP_ii.html merge.xpl lfs=../latin/sth1002.html\;../latin/sth1003.html\;../latin/sth1015.html rawpart=FP.ii

+ -

list of latin files, use ; as separator

@@ -13,7 +18,35 @@ - + + + +

Treat tail of prooemium as index

+ + + + + + + + + + + + + + + + + + + + + + + + + @@ -27,10 +60,10 @@ - + - + Bilingual Aquinas