--- a/summa/bilingual/FP_ii.xml	Sat Dec 06 16:33:07 2008 +0000
+++ b/summa/bilingual/FP_ii.xml	Mon Dec 08 23:05:14 2008 +0000
@@ -4775,7 +4775,6 @@
 <div class="bilingual">
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q8.FP_Q8_A3-p7"><b>I answer that,</b> God is said to be in a thing in two ways; in one way after the manner of an efficient cause; and thus He is in all things created by Him; in another way he is in things as the object of operation is in the operator; and this is proper to the operations of the soul, according as the thing known is in the one who knows; and the thing desired in the one desiring. In this second way God is especially in the rational creature which knows and loves Him actually or
   habitually. And because the rational creature possesses this prerogative by grace, as will be shown later <a xml:link="simple" shape="rect" id="FP.ii.FP_Q8.FP_Q8_A3-p7.1" href="#FP.ii.FP_Q12">(Q[12])</a>. He is said to be thus in the saints by grace.</p>
-</div>
 <p xml:lang="la" title="I q. 8 a. 3 co."><a name="28552"><span class=
 "ref">[28552] I&ordf; q. 8 a. 3 co.</span></a> Respondeo dicendum
 quod Deus dicitur esse in re aliqua dupliciter. Uno modo, per modum
@@ -4787,7 +4786,7 @@
 illum actu vel habitu. Et quia hoc habet rationalis creatura per
 gratiam, ut infra patebit, dicitur esse hoc modo in sanctis per
 gratiam.</p>
-
+</div>
 <div class="bilingual">
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q8.FP_Q8_A3-p8"> But how He is in other things created by Him, may be considered from human affairs. A king, for example, is said to be in the whole kingdom by his power, although he is not everywhere present. Again a thing is said to be by its presence in other things which are subject to its inspection; as things in a house are said to be present to anyone, who nevertheless may not be in substance in every part of the house. Lastly, a thing is said to be by way of substance or essence in that
   place in which its substance may be. Now there were some (the
@@ -5404,7 +5403,6 @@
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q9.FP_Q9_A2-p6"><b>I answer that,</b> God alone is altogether immutable; whereas every creature is in some way mutable. Be it known therefore that a mutable thing can be called so in two ways: by a power in itself; and by a power possessed by another. For all creatures before they existed, were possible, not by any created power, since no creature is eternal, but by the divine power alone, inasmuch as God could produce them into existence. Thus, as the production of a thing into existence
   depends on the will of God, so likewise it depends on His will that things should be preserved; for He does not preserve them otherwise than by ever giving them existence; hence if He took away His action from them, all things would be reduced to nothing, as appears from Augustine (Gen. ad lit. iv, 12). Therefore as it was in the Creator's power to produce them before they existed in themselves, so likewise it is in the Creator's power when they exist in themselves to bring them to nothing. In
   this way therefore, by the power of another---namely, of God---they are mutable, inasmuch as they are producible from nothing by Him, and are by Him reducible from existence to non-existence.</p>
-</div>
 <p xml:lang="la" title="I q. 9 a. 2 co."><a name="28584"><span class=
 "ref">[28584] I&ordf; q. 9 a. 2 co.</span></a> Respondeo dicendum
 quod solus Deus est omnino immutabilis, omnis autem creatura aliquo
@@ -5424,6 +5422,7 @@
 igitur per potentiam quae est in altero, scilicet in Deo, sunt
 mutabiles, inquantum ab ipso ex nihilo potuerunt produci in esse,
 et de esse possunt reduci in non esse.</p>
+</div>
 
 <div class="bilingual">
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q9.FP_Q9_A2-p7"> If, however, a thing is called mutable by a power in itself, thus also in some manner every creature is mutable. For every creature has a twofold power, active and passive; and I call that power passive which enables anything to attain its perfection either in being, or in attaining to its end. Now if the mutability of a thing be considered according to its power for being, in that way all creatures are not mutable, but those only in which what is potential in them is consistent
@@ -7358,8 +7357,8 @@
 			 
 
 			 <div class="bilingual">
+<div xml:lang="en">
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p2"> 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:</p>
-<div xml:lang="en">
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p3"> (1) Whether any created intellect can see the essence of God?</p>
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p4"> (2) Whether the essence of God is seen by the intellect through any created image?</p>
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12-p5"> (3) Whether the essence of God can be seen by the corporeal eye?</p>
@@ -7668,7 +7667,7 @@
 </div>
 
 <div class="bilingual">
-<div xml:lang="en"
+<div xml:lang="en">
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A2-p6"><b>I answer that,</b> Two things are required both for sensible and for intellectual vision---viz. power of sight, and union of the thing seen with the sight. For vision is made actual only when the thing seen is in a certain way in the seer. Now in corporeal things it is clear that the thing seen cannot be by its essence in the seer, but only by its likeness; as the similitude of a stone is in the eye, whereby the vision is made actual; whereas the substance of the stone is not
   there. But if the principle of the visual power and the thing seen
 were one and the same thing, it would necessarily follow that the seer
@@ -8376,7 +8375,7 @@
 </div>
 
 <div class="bilingual">
-<div xml:lang="en"
+<div xml:lang="en">
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A6-p6"><b>I answer that,</b> Of those who see the essence of God, one sees Him more perfectly than another. This, indeed, does not take place as if one had a more perfect similitude of God than another, since that vision will not spring from any similitude; but it will take place because one intellect will have a greater power or faculty to see God than another. The faculty of seeing God, however, does not belong to the created intellect naturally, but is given to it by the light of
   glory, which establishes the intellect in a kind of "deiformity," as appears from what is said above, in the preceding article.</p>
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A6-p7"> Hence the intellect which has more of the light of glory will see God the more perfectly; and he will have a fuller participation of the light of glory who has more charity; because where there is the greater charity, there is the more desire; and desire in a certain degree makes the one desiring apt and prepared to receive the object desired. Hence he who possesses the more charity, will see God the more perfectly, and will be the more beatified.</p>
@@ -9494,7 +9493,7 @@
 </div>
 
 <div class="bilingual">
-<div xml:lang="en>
+<div xml:lang="en">
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A13-p6"><b>I answer that,</b> We have a more perfect knowledge of God by grace than by natural reason. Which is proved thus. The knowledge which we have by natural reason contains two things: images derived from the sensible objects; and the natural intelligible light, enabling us to abstract from them intelligible conceptions.</p>
 <p xml:lang="en" shownumber="no" id="FP.ii.FP_Q12.FP_Q12_A13-p7"> Now in both of these, human knowledge is assisted by the revelation of grace. For the intellect's natural light is strengthened by the infusion of gratuitous light; and sometimes also the images in the human imagination are divinely formed, so as to express divine things better than those do which we receive from sensible objects, as appears in prophetic visions; while sometimes sensible things, or even voices, are divinely formed to express some divine meaning; as in the
   Baptism, the Holy Ghost was seen in the shape of a dove, and the voice of the Father was heard, "This is My beloved Son" (<scripRef osisRef="Bible.vul:Matt.3.17" parsed="vul|Matt|3|17|0|0" id="FP.ii.FP_Q12.FP_Q12_A13-p7.1" passage="Mat. 3:17">Mat. 3:17</scripRef>).</p>