REFERENCES

AIDS TO REFERENCES

1. Key to Editions Not Abbreviated in References:

Aristotle.  Aristoteles graece. Ed. I. Bekker-Academia Regis Borussica. Berlin, 1831-70. 2 vols.

Averroes.  Commentaria in opera Aristotelis. Venice, 1562-76. 12 vols.

Avicebron  (Ibn Gebirol). Fons vitae. Ex arabico in latinum translatus ab Iohanne Hispano et Dominico Gundissalino. Ed. C. Baeumker. Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Band I, Hefte 2-4. Münster, 1892-95.

Avicenna.  Opera in lucem redacta ac nuper quantum ars niti potuit per canonicos emendata. Translata per Dominicum Gundissalinum. Venice, 1508.

Epicurus.  Epicurus: The Extant Remains. With short critical apparatus, and translation by Cyril Bailey. Oxford, Clarendon Press, 1926.

Glossa ordinaria, cum expositione Lyre litterali et morali, necnon additionibus et relicis. Ed. Iohannes Petrus de Langedorff-Iohannes Frobenius de Hammelburg. Basel, 1506-8. 6 vols. [Contains both the Glossa ordinaria and the Glossa interlinearis.]

Plato.   Platonis opera quae extant omnia. Ed. H. Stephanus-J. Serranus. Paris, 1578.

II. Key to Abbreviations:

AHDLM Archives d'histoire doctrinale et littéraire du moyen âge.

BA Die pseudo-aristotelische Schrift über das reine Gute, bekannt unter dem Namen Liber de Causis. Ed. O. Bardenhewer. Freiburg i. B., 1882.

BK-1 Pseudo Hermes Trismegistus. Liber XXIV philosophorum. Ed. C. Baeumker. In Abhandlung aus dem Gebiete der Philosophie und ihrer Geschichte, Festgabe Hertling. Freiburg. i. B., 1913.

BK-2 Witelo. Liber de intelligentiis. Ed. C. Baeumker. In Witelo, ein Philosoph und Naturforscher des XII Jhd. Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Band III, Heft 2. Münster, 1908. Pp. 1471.

BO St. Albert the Great. Opera omnia. Ed. A. Borgnet. Paris, Vivès, 1890-99. 38 vols.

BR Robert Grosseteste. Die philosophischen Werke des Robert Grosseteste, Bischofs von Lincoln. Ed. L. Baur. Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Band IX. Münster, 1912.

BRS Porphyry. Isagoge. In Aristoteles, ex recensione Immanuelis Bekkeri. Edidit Academia Regia Borussica. Berlin, Reimer, 1831-70. Vol. IV, Scholia in Aristotelem. Ed. Christianus A. Brandis.

CG Themistius. In Metaphysicam Aristotelis. Ed. R. Heinze. Commentaria in Aristotelem graeca, edita consilio ac auctoritate Academiae Litterarum Regiae Borussicae. Vol. V, pt. 5. Berlin, 1899.

DD-1 Apuleius. De deo Socratis Liber in Pétrone, Apulée, Aulu-Gelle. Paris, Dubochet [later, Firmin-Didot], 1842. Pp. 135-47.

DD-2 Seneca. Epistolae ad Lucilium. In Oeuvres completes de Sénèque. Paris, Firmin-Didot, 1877.

DDS Proclus. The Elements of Theology. Trans. E. R. Dodds. Oxford, Clarendon Press, 1933.

DL Die Fragmente der Vorsokratiker. Ed. Hermann Diels. 5th edition, ed. Walther Kranz. Berlin, Weidmannsche Buchhandlung, 1934-35. 2 vols.

DTP Divus Thomas (Piacenza)

FR Moses Maimonides. The Guide for the Perplexed. Trans. from the Arabic by M. Friedländer. 2nd edition. London, G. Routledge, 1936.

KR-1 Corpus juris civilis. Vol. I. 15th edition. Berlin, Weidmann, 1928. Institutiones. Ed. P. Kreuger.

KR-2 Corpus juris civilis . . . Justiniani digesta. Ed. T. Mommsen-P. Kreuger.

LB Loeb Classical Library.

MA Sacrorum conciliorum nova et amplissima collectio. Ed. I. D. Mansi. Paris-Leipzig, 1901-27. 53 vols.

MK Algazel. Metaphysics. Ed. J. T. Muckle, C.S.B. Toronto, St. Michael's College, 1933.

P St. Thomas Aquinas, Opera omnia. Parma, 1852-73. 25 vols. De veritate is in Vol. IX. This edition is known as the Parma edition.

PERR Opuscula omnia Sancti Thomae Aquinatis. Ed. John Perrier, O.P. Paris, Lethielleux, 1949--.

PG Patrologiae cursus completus. Series graeca. Ed. J. P. Migne. Paris, 1857-66. 166 vols.

PL Patrologiae cursus completus. Series latina. Ed. J. P. Migne. Paris, 1844-55. 218 vols.

QR-1 Alexander of Hales. Summa theologica. Quaracchi, In collegio S. Bonaventurae, 1924-30. 3 vols.

QR-2 St. Bonaventure. Opera omnia. Quaracchi, In collegio S. Bonaventurae, 1882-1902. 10 vols.

QR-3 Peter Lombard. Libri IV sententiarum. Quaracchi, In collegio S. Bonaventurae, 1916. 2 vols.

RSPT Revue des sciences philosophiques et théologiques.

TH Alexander of Aphrodisias. De intellectu et intellecto. Ed. G. Théry, O.P. In Alexandre d'Aphrodise. Autour du décret de 1210, II. Le Saulchoir, 1926. Bibliothèque Thomiste, VII.

VA Stoicorum veterum fragmenta. Ed. Johannes ab Arnim (Hans F. A. von Arnim). Leipzig, Teubner, 1921-24. 4 vols.

* The asterisk indicates that the reference is to the reply of the same article.

Glossary

GLOSSARY

This list of definitions is intended for readers unfamiliar with the terminology of St. Thomas. In many cases, the definitions have been simplified: the full meaning of most of the terms can be gathered only from their use in different contexts. In some cases, the definition has been designed to fit a particular context. The list has been restricted to terms occurring frequently in the first nine questions of De veritate.

ABSOLUTE (n.) A being that stands or is conceived in itself and not in reference to something else; opposed to what is relative, e.g., man is an absolute whereas father is a relative.

ABSOLUTELY (adv.) Without regard to any particular circumstance; separated from all that is not itself, e.g., man considered absolutely is man considered simply and solely as rational animal.

ACCIDENT (n.) That which inheres in a substance, i.e., exists in it as a modification, e.g., color with reference to the thing colored.

ACT (n.) A perfection, as that of existence; an actuality.

AFFECTION (n.) The tendency to, or desire for, a thing, produced in a person by some action.

AFFECTIVE (adj.) Pertaining to affection (as above) or to a faculty which tends.

APPETITE (n.) 1. General: The faculties of desire.

2. Rational a.: The will.

3. Sensitive a.: The faculties by which one is inclined to seek what is suitable for the senses and to flee from what is harmful to them (the concupiscible power), or to resist whatever opposes the objects of the concupiscible (the irascible power). See S.T., I, 81, 2.

4. Natural a.: The natural inclination flowing from the form or nature which naturally determines the proper being of a thing. See S.T., I, 80, 1.

APPROPRIATE (v.) To ascribe certain divine attributes and operations common to the entire Trinity to one of the divine Persons in particular.

ART (n.) A form or plan in the intellect of an artist, according to which he makes something.

BEING (n.) That whose act is to be; that which is defined by a reference of whatever sort to existence. Briefly, any subject of existence.

CAUSE (n.) 1. (General): That which gives existence to another.

2. Appropriated c.: Same as proper cause. See (12), below.

3. Common c.: See (12), below.

4. Efficient c.: The extrinsic principle which gives existence.

5. Equivocal c.: An efficient cause whose effect is specifically different from itself; as distinguished from a univocal cause, whose effect is specifically the same as itself.

6. Exemplary c.: A form conceived in the mind of a free agent that serves as a model for the production of a given effect.

7. Final c.: That on account of which something is or is done; the end or purpose; the thing which incites, moves, and determines the efficient cause by attraction; some good which motivates the agent's activity.

8. Formal c.: The constituent principle that accounts for the specific perfection of a composite being, e.g., the soul of man.

9. Instrumental c.: A type of efficient cause that exercises its causal function under the directive influence of an agent or principal cause, thereby producing an effect that exceeds its unaided powers of production, e.g., a pen in the hand of a poet.

10. Material c.: The constitutive potential principle of a composite being, e.g., the marble of a statue.

11. Particular c.: An efficient cause whose productive activity is restricted to this or that particular class of effects; as distinguished from a universal cause, i.e., an efficient cause whose productive activity is not thus restricted.

12. Proper c.: In creatures, a cause which is determined to one effect and one only; as distinguished from common cause, i.e., a cause whose causality is not determined to one effect.

13. Proximate c.: A cause that produces its effect directly without any other cause intervening; as distinguished from remote cause, i.e., a cause which produces its effect mediately, through other intervening causes.

14. Remote c.: See (13), above.

15. Universal c.: See (11), above.

16. Univocal c.: See (5), above.

CHARACTER, INTELLIGIBLE (n.) A nature, essence, or note as knowable.

CHARISMS (n.) Freely given divine gifts which are conferred for the good of others rather than for the recipient's personal sanctification. See I Cor. 12:1 seq.

COMMENTATOR, THE (n.) Averroes (1126-1198). Arabian commentator on Aristotle's works.

COMPOSED (adj.) Made of parts or explicitly conceived as having parts; as distinguished from non-composed, i.e., not made up of parts or not conceived as having distinct parts.

COMPOSITE (adj.) 1. Made up of parts; compounded.

2. Joined in thought, as in a judgment.

COMPOSITION (n.) 1. The act of joining, as in a judgment.

2. The state of being joined.

3. Something joined.

CONTRARIES (n.) Things most opposed to each other in some genus, e.g., immaterial and material.

DIFFERENCE (n.) (In some contexts) Same as specific difference, that determination added to the generic nature which distinguishes a given species from all other species of the same genus.

DISPOSITION (n.) 1. A modification of a substance, easily changed.

2. The state of a substance ready to receive a new form.

DIVIDE (v.) (Logical): To deny a predicate of a subject in a judgment.

ELEMENT (n.) A primary physical ingredient of things. (The elements were thought to be fire, air, water, and earth.)

ESSENCE (n.) That by which something is what it is; that which is designated by the definition; that which is defined by reference to the primary act of existence; what a thing is.

ESTIMATION (n.) 1. A general evaluation.

2. A judgment.

EXEMPLAR (n.) A form in imitation of which a thing comes into being from the intention of a free agent. See cause, exemplary.

EXISTENCE (n.) The actuation of the essence; that by which something is or exists; the fundamental act of any being as such.

FAITH (n.) 1. (Act): A supernatural assent of the intellect, at the command of the will and under the influence of grace to a revealed truth because of the authority of God who reveals it.

2. (virtue): A theological virtue, infused by God by which we firmly assent to what He has revealed solely on His authority.

3. Formless f.: The dead virtue of faith in one in the state of serious sin.

4. Informed f.: The virtue of faith pervaded by the virtue of charity.

FALLACY (n.) 1. F. of Accident: An argument based on reasoning from what is accidental to a thing as though it were essential to it; the acceptance of mere material identity for formal identity.

2. F. of the Consequent: An illegitimate argument, found usually in a conditional syllogism. It happens in two ways: either by arguing from the falsity of a condition to the falsity of the conditioned clause or from the truth of the conditioned clause to the truth of the condition, as in the following: If it is raining, the ground is moist. But the ground is moist. Therefore, it is raining.

FEAR (n.) 1. Servile f.: That fear by which a man is led to avoid sin in order to escape the divine punishment.

2. Filial f.: That fear by which a man is led to avoid sin in order to avoid offending God, prescinding from any other motive.

3. Initial f.: That fear by which a man is led to avoid sin in order to avoid offending God, but which includes the motive of fear of punishment.

FORM (n.) 1. Physical f.: Same as formal cause. See under cause.

2. Intelligible f.: An immaterial representation of the thing known in the intellect of the knower.

3. Separated f.: A separated substance. See under substance.

FORMALLY (adv.) According to the proper essential definition of a given thing, e.g., formally, man is a rational animal.

GLORY (n.) 1. (General): The state of happiness of the blessed, which consists in an intuitive vision of God.

2. Light of g.: A supernatural help imparted to the intellects of the blessed in heaven, enabling them to see God intuitively as He is.

GRACE (n.) 1. (General): A supernatural gift of God to a rational creature for the purpose of eternal salvation.

2. Actual g.: A supernatural transient aid conferred by God to elicit supernatural acts.

3. Sanctifying g.: A supernatural permanent gift inherent in the soul, giving it a share in the divine nature without identifying it with that nature.

HABIT (n.) 1. General: A modification of a substance, not easily changed; a quality whereby a thing is disposed, either in itself or in relation to something else; an abiding disposition.

2. Infused h.: A habit given with a nature or gratuitously by God. See S.T., I-II, 51, 1 and 4.

3. Acquired h.: A habit which is the result of repeated acts.

Imperium (n.) An interior act of reason, forbidding or commanding the will.

INFORMED (adj.) 1. Specified by an intrinsic formal element.

2. As applied to the virtues: pervaded by charity.

INTELLECT (n.) 1. (General): The immaterial faculty of knowing, possessed by the soul.

2. Active i.: A special power of the soul which works on the phantasm, elevates it, and, by its instrumentality, produces in the possible intellect the intelligible species by which the possible intellect is informed and actuated.

3. Agent i.: Same as active intellect. See intellect.

4. Possible i.: The power of the soul to receive intelligible forms and to be brought into the act of understanding.

INTENTIONAL (adj.) Pertaining to knowledge or representation under the aspect of its "otherness," i.e., as portraying something else; being in one thing but referring to another, e.g., a cognitive form is said to be intentional because, though it is in the knower, it is the form of the thing known.

INTUITION (n.) Immediate or direct knowledge of a present object as it is.

JOIN (v.) (Logical): To unite; to affirm a predicate of a subject in a judgment.

JUDGMENT, NATURAL (n.) The estimative power. See under power. Also the act of this power.

KNOWLEDGE (n.) 1. (General): An immaterial union of knower and known.

2. K. of approval: See (3), below.

3. (A.) K. of simple understanding: God's knowledge which has for its object what is purely possible; as contrasted with knowledge of vision, i.e., God's knowledge which has for its object whatever was, is, or will be.

(B.) K. of simple understanding: God's knowledge of the good and evil; as contrasted with His knowledge of approval, i.e., God's special knowledge of those who will be saved.

4. K. of vision: See (3), above.

LAST THINGS (n.) The four last things: death, judgment, heaven, and hell.

LIGHT (n.) Light of glory: See glory.

MAGNIFICENCE (n.) The virtue which is concerned with liberality of expenditure combined with good taste. See Aristotle, Nicomachean Ethics, IV, 2 (1122a 20 seq.).

MATERIALLY (adv.) Basically or fundamentally only; not formally; as that from which something can be formed (e.g., a nature in singular things is materially a universal inasmuch as from it, when conceived, a concept formally universal can be formed).

MATTER (n.) 1. (General): An intrinsic capacity for perfection; pure potency. See cause, material.

2. First m.: The first intrinsic and potential principle of a corporeal essence; an intrinsic constituent principle of a body; as distinguished from second matter, i.e., matter already actuated by a substantial form but still with a capacity for a further or different form.

3. Designated m.: Matter actuated and existing with its quantity under its actual dimensions or in potency to a certain quantity and capable of a particular extension; as distinguished from non-designated matter, i.e., matter actuated by form but considered apart from quantity or extension.

4. Second m.: See (2), above.

MOTION (n.) Any change, whether local, quantitative, or qualitative; or, in a wider sense, any reception of a perfection.

NEGATION (n.) The absence or denial of a designated perfection.

PASSION (n.) Any undergoing or being acted upon; the reception of a perfection.

PATIENT (n.) The subject of a passion; that which undergoes something or is acted upon. See passion.

Per accidens (adv. phr.) Contingently; apart from an intention or essence; by reason of something else. As distinguished from per se, i.e., essentially, directly, intrinsically connected with an action, intention, or essence; by reason of what it is in itself.

Per se (adv. phr.) See per accidens.

PERFECTION (n.) 1. A state of completion, relative or absolute, or a state in which nothing is lacking.

2. Something contributing to this completion or well-being; any good possessed or that may be possessed.

PHANTASM (n.) An internal sensible representation of a material thing.

PHILOSOPHER, THE (n.) Aristotle (384-322 B.C.).

POSSIBLE (n.) 1. That which can be; whatever has truth or a relation to being; anything whose notion is not intrinsically contradictory.

POSSIBLES (n.) The essences of all things considered as objects of God's knowledge.

POTENCY (n.) 1. (General): Capacity for perfection.

2. Active p.: A capacity for doing; hence, a principle of action. As distinguished from passive potency, i.e., a positive reality between absolute nonbeing and being in act; a principle or capacity of being acted upon.

3. Natural p.: The capacity rooted in the nature of a thing for perfections proportionate to its substantial nature; as distinguished from obediential potency, i.e., the capacity a creature possesses to be elevated by God to acts or perfections that exceed the proportion of its substantial nature.

4. Obediential p.: See (3), above.

5. Passive p.: See (2), above.

POWER (n.) 1. (General): A capacity for, or principle of, action.

2. Cogitative p.: See (3), below.

3. Estimative p.: A sense power of certain instinctive concrete associations and adaptations and of the perception of concrete relations, such as the suitability of the thing sensed to the sensing animal. In man, a similar but less determined power, operating under the influence of reason, is called the cogitative power or particular reason.

4. Irascible p.: One of the sensitive appetites. See under appetite.

5. Concupiscible p.: One of the sensitive appetites. See under appetite.

PREDEFINITION (n.) An idea existing from eternity in the mind of God of a thing which will be created.

PREDICATE (n.) 1. (General): That which is affirmed or denied of a subject in a judgment.

2. Essential p. (In the theology of the Trinity): A term signifying an attribute or operation common to all three Persons of the Trinity.

3. Personal p. (In the theology of the Trinity): A term signifying an exclusive property or prerogative of one divine Person.

PRINCIPLE (n.) 1. (General): Something from which something else either is, becomes, or is known.

2. Seminal p. (St. Augustine): A seed or principle hidden by God in the original texture of the elements, which waits for a favorable opportunity for development. See St. Augustine, De Trinitate, III, 9 (PL 42:877-78).

PRIVATION (n.) The absence of a perfection that should be present in a given subject; e.g., blindness is a privation with respect to man.

PROPERTY (n.) That which is necessarily consequent upon the essence of a given thing, e.g., mortality with reference to any living organism.

QUALITY (n.) An accidental form or perfection by which a being is said to be such and such, e.g., bitter, sweet, knowing; an accidental perfection whose ultimate substantial principle is the form. See Aristotle, Categoriae, VIII (8b 25 seq.).

QUANTITY (n.) 1. (General): That accidental form or perfection properly belonging to body as such, whose effect is extension.

2. Q. of dimensions: Quantity, together with particular dimensions.

3. Virtual q.: The extent of a power taken with reference to multiple objects or of a principle with respect to its object. As applied to form, see q. VIII, a. 2.

QUIDDITY (n.) Same as essence, i.e., that which is expressed by the definition; what the thing is.

REASON (n.) 1. (General): The intellectual power of man, especially as it knows by concluding from premises.

2. Particular r.: The cogitative sense in man, which, because of its conjunction with intellect, is, in a way, able to compare and infer. See power, estimative.

RELATION (n.) 1. (General): An order, reference, or proportion of one thing to another.

2. Conceptual or logical r.: A relation which can exist only as an object of thought within the mind that conceives it. E.g., the relation of abstract man to real man. Logical relation is distinguished from real relation, i.e., a relation that exists independently of the mind, such as the relation of an actually existing father to his son. For types of real relations, see (3), (6), below.

3. Predicamental r.: That type of accident, the total nature of which consists in the reference of one thing to another. It is distinguished from transcendental relation, i.e., an essential reference which a principle of being, either actual or potential, has to its correlative.

4. Rational r.: Same as conceptual relation.

5. Real r.: See (2), above.

6. Transcendental r.: See (3), above.

SCIENCE (n.) 1. (General) (A). Any certain intellectual knowledge.

(B.) Certain knowledge drawn from first principles by reasoning, i.e., knowledge through causes.

2. S. of simple intelligence: Same as knowledge of simple understanding. See knowledge.

3. S. of simple knowledge: Same as knowledge of simple understanding. See knowledge.

4. S. of vision: Same as knowledge of vision. See knowledge.

5. Subalternated s.: That branch of knowledge whose principles are furnished by a superior science.

6. Subalternating s.: That science which furnishes principles for an inferior branch of knowledge.

SEMINAL REASON (n.) Same as seminal principle. See principle.

SENSATION (n.) 1. (Act): The act of cognition which takes place when a sensible form is received into the corporeal organ of a sense power.

2. (Power): A power residing in a physical organ, capable of receiving sensible forms without their matter (without however, changing or destroying their nature), by which forms the act of sense knowledge is had.

SENSE (n.) 1. Common s.: An internal power of awareness of sensation and of distinguishing between the sensations and objects of the several external senses.

2. Proper s.: An external sense with a special object, e.g., vision, which senses only color.

SENSIBLE (adj.) Capable of being known by a sense power, e.g., color, sound, etc.

SENSIBLE (n.) 1. (General): That which is capable of being known by a sense power.

2. Common s.: See (4), below.

3. Per se s.: that which is the object of sensation; as distinguished from a per accidens sensible, which is really an object of intellection but is known by the senses by accident. For example, what the eye knows as white happens to be Socrates' son; hence, Socrates' son is said to be a sensible per accidens.

4. Proper s.: That which is the peculiar or special object of a single external sense, e.g., for vision, color, for hearing, sound; as distinguished from a common sensible, which is attained by several senses, as shape or size, being in each case a quantitative aspect of the material thing.

SIGNATE (adj.) When used of matter, same as designated. See matter.

SIMPLE (adj.) Having no parts; not composed of matter and form, hence, not extended.

SIMPLY (adv.) In the concrete, with all relations and attendant circumstances; without further qualification.

SPECIES (n.) 1. (General): A particular type of being.

2. Intentional s.: The cognitive form by which the knowing power is informed and made like something else.

3. Logical s.: A common nature considered as apprehended with its distinguishing determination and explicitly referred to many individuals in which it is to be found.

SPIRATION (n.) 1. Active s.: The communication of the divine nature by the Father and the Son to the Holy Spirit; as distinguished from passive spiration, which is the reception of the divine nature by the Holy Spirit.

2. Common s.: Active spiration in so far as the act is one but found in both the Father and the Son.

3. Passive s.: See (1), above.

SUBJECT (n.) 1. That which receives a perfection, e.g., substance as regards an accident.

2. (Logical): That of which something is predicated.

SUBSTANCE (n.) 1. (General): That being, the essence of which is defined by a natural exigency for the primary act of existence, which act it thereby possesses as the ultimate and independent intrinsic subject of being; a being of such a kind as to have existence in and by virtue of itself as an independent intrinsic subject of being.

2. Separated s.: A created intellectual subsistent being, whose essence does not include matter, e.g., an angel.

3. Intelligible s.: Same as separated substance.

SUPPOSITE (hypostasis) (n.) An individual, complete substance, existing in itself and not as a part of another.

UNDERSTANDING (n.) 1. (General) (A.): The act or faculty by which strictly immaterial knowledge takes place.

(B.) Intellectual knowledge had without discursive reasoning.

(C.): Habitual knowledge of first principles.

2. Knowledge of simple u.: See knowledge.

VIRTUALLY (adv.) Contained in a cause which has the power of producing it, e.g., the warmth of other things is contained virtually in a fire.

VISION (n.) Knowledge of v.: See knowledge.

WILL (n.) 1. (General): An immaterial, rational faculty, whose object is the good.

2. Free w.: That faculty by which man determines his own course of action and chooses between particular goods.

Parallel Readings

{n} * Parallel readings: S.T., I, 16, aa. 1, 3; I Sent., 19, 5, 1; C.G., I, 60; I Perih., lect. 3, nn. 3-10; VI Metaph., lect. 4, nn. 1230-44.

{n} * Parallel readings: C.G., I, 59; III De anima, lect. 11, nn. 746-51, 760-64, S.T., I, 16, 2. See also readings given for preceding article.

{n} * Parallel readings: De ver., I, 9; S.T., I, 16, 2; I Sent., 19, 5, 1, ad 7; C.G., I, 59; III De anima, lect. 11, nn. 746-51, 760-64; I Perih., lect. 3, nn. 3-10; VI Metaph., lect. 4, nn. 1233-44; IX Metaph., lect. 11, n. 1896 seq.

{n} * Parallel readings: De ver., 21, 4, ad 5; 27, 1, ad 7; S.T., I, 16, 6, I-II, 33, 1, ad 3; C.G., III, 47; Quodl., X, 4, 7; I Sent., 19, 5, 2.

{n} * Parallel readings: S.T., I, 10, 3, ad 3; 16, 7; I Sent., 19, 5, 3; C.G., II, cc. 36, 83-84; De pot., 3, 17, ad 27-29.

{n} * Parallel readings: S.T., I, 16, 8; I Sent., 19, 5, 3; Quodl., X, 4, 7.

{n} * Parallel readings: S.T., I, 16, 5, ad 2; 39, 8.

{n} * Parallel readings: De ver., 21, 4, ad 5; 27, 1, ad 7; S.T., I, 16, aa. 5-6; C.G., III, 47; Quodl., X, 4, 7; I Sent., 19, 5, aa. 1-2; II Sent., 37, 1, 2, ad 1; X Metaph., lect. 2, nn. 1956-59.

{n} * Parallel readings: S.T., I, 16, 2; 17, 2; 85, 6; III De anima, lect. 6, n. 660 seq.; IV Metaph., lect. 12, nn. 673, 681 seq.

{n} * Parallel readings: S.T., I, 16, aa. 1, 6; I Sent., 19, 5, 1; IV Metaph., lect. 12, n. 681 seq.; V Metaph., lect. 22, nn. 1128-29; VI Metaph., lect. 4, n. 1237 seq.

{n} * Parallel readings: See readings given for q. 1, a. 9.

{n} * Parallel readings: S.T., I, 17, 3; 58, 5; 85, 6; I Sent., 19, 5, 1, ad 7; C.G., I, 59; III, 108; III De anima, lect. 11, nn. 746-51, 760-64; I Perih., lect. 3, nn. 3-10; VI Metaph., lect. 4, nn. 1223 seq., esp. n. 1241; IX Metaph., lect. 11, n. 1896 seq.

{n} * Parallel readings: S.T., I, 14, 1; I Sent., 35, 1; C.G. I, 44; XII Metaph., lect. 8, n. 2542 seq.; lect. 11, n. 2600 seq.; Comp. Theol., I, cc. 28-32.

{n} * Parallel readings: S.T., I, 14, 2; C.G., I, 47; XII Metaph., lect. 8, n. 2544; lect. 11, n. 2600 seq.; De causis, lect. 13 (P. 21:736b seq.); Comp. Theol., I, c. 30; III Sent., 27, 1, 4, sol.

{n} * Parallel readings: S.T., I, 14, 5; I Sent., 35, 2; C.G., I, 48-49; XII Metaph., lect. 11, nn. 2614-16; De causis, lects. 10, 13 (P. 21:736b seq.; 741a); Comp. Theol., I, cc. 132-35.

{n} * Parallel readings: S.T., I, 14, 6; I Sent., 35, 3; C.G., I, 50; De pot., 6, 1, c.; De causis, lect. 10 (P. 21:737a); Comp. Theol., I, cc. 132-35.

{n} * Parallel readings: De ver., 19, 2; S.T., I, 14, 11; 89, 4; I Sent., 36, 1, 1; II Sent., 3, 3, 3; C.G., I, cc. 50, 63, 65; Q.D. De anima, aa. 5, 20; Comp. Theol., I, cc. 132-35; I Perih., lect. 14, n. 16 seq.; De subst. sep., cc. 11-12 (Perr. 1:nn. 68-76).

{n} * Parallel readings: S.T., I, 86, 1; II Sent., 3, 3, 3, ad 1; IV Sent., 50, 1, 3; C.G., I, 65; III De anima, lect. 8, n. 710 seq.; Q.D. De anima, aa. 5, 20; Quodl., VII, 1, 3; Quodl., XII, 8, 11; De prin. individ. (Perr. 1:nn. 1-4).

{n} * Parallel readings: S.T., I, 14, 14; I Sent., 38, 3; 41, 5; C.G., I, cc. 58-59.

{n} * Parallel readings: S.T., I, 14, 9; I Sent., 38, 4; III Sent., 14, 2, sol. 2; C.G., I, 66.

{n} * Parallel readings: De ver., 20, 4, ad 1; S.T., I, 14, 12; III, 10, 3; I Sent., 39, 1, 1; C.G., I, 69; Quodl., III, 2, 3; Comp. Theol., I, c. 133.

{n} * Parallel readings: S.T., I, 25, 2, ad 2; I Sent., 43, 1, 3; C.G., I, 43; De pot., 1, 2; VIII Phys., lect. 23, n. 9; III Phys., lect. 8, n. 9; XII Metaph., lect. 8, nn. 2549-50; Comp. Theol., I, c. 19.

{n} * Parallel readings: S.T., I, 13, 5; 14, 1; I Sent., prol., a. 2, ad 2; 1, 2, 3; 19, 5, 2, ad 1; 35, 1, aa. 1, 4; C.G., I, cc. 32-34, 44; XII Metaph., lect. 8, n. 2541 seq.; De div. nom., 1, lect. 3 (P. 15:271a); De pot., 7, 7; Comp. Theol., I, cc. 27-28.

{n} * Parallel readings: S.T., I, 14, 13; 86, 4; I Sent., 38, 1, 5; C.G., I, 67; De rationibus fidei, c. 10 (P. 16:96a); Quodl., XI, 3, 3; De malo, 16, 7; I Perih., lect. 14, n. 16 seq.; Comp. Theol., I, cc. 132-33.

{n} * Parallel readings: De ver., 1, 5, ad 11; 1, 7; S.T., I, 14, 15; I Sent., 38, 1, aa. 2-3; 39, 1, aa. 1-2; 41, a. 5; C.G., I, cc. 58-59.

{n} * Parallel readings: S.T., I, 14, 8; I Sent., 38, 1, 1.

{n} * Parallel readings: De ver., 3, 4; S.T., I, 14, 10; 18, 4, ad 4; I Sent., 36, 1, 2; C.G., I, 71; Quodl., XI, 2, 2.

{n} * Parallel readings: S.T., I, 15, 1; 44, 3; I Sent., 36, 2, 1; I Metaph., lect. 15, nn. 232-33.

{n} * Parallel readings: S.T., I, 15, 2; 44, 3; 47, 1, ad 2; I Sent., 36, 2, 2; III Sent., 14, 2, sol. 2; C.G., I, 54; De pot. 3, 16, ad 12-14; Quodl., IV, 1, 1.

{n} * Parallel readings: S.T., I, 14, 16, 15, 3; I Sent., 36, 2, 3, De div. nom., c. 5. lect. 3 (P. 15:352a seq.); De pot. 1, 5, ad 10-11; 3, 1, ad 13.

{n} * Parallel readings: De ver., 2, 15; S.T., I, 14, 10; 15, 3, ad 1; I Sent., 36, 1, 2; C.G., I, 71; Quodl., XI, 2, 2.

{n} * Parallel readings: S.T., I, 15, 3, ad 3; I Sent., 36, 1, 1.

{n} * Parallel readings: S.T., I, 15, 3, ad 2. See also readings given for q. 2, a. 8.

{n} * Parallel readings: S.T., I, 15, 3, ad 4; I Sent., 36, 1, 1.

{n} * Parallel readings: S.T., I, 15, 3, ad 4; De ver., 2, aa. 4-5.

{n} * Parallel readings: S.T., I, 34, 1; I-II, 93, 1, ad 2; I Sent., 27, 2, 1; De pot., 9, 9, ad 7-8; Quodl., IV, 4, 6, ad 1; Comp. Theol., I, cc. 37-44.

{n} * Parallel readings: S.T., I, 34, 2; I Sent., 27, 2, 2; In Evang. Joannis, c. 1, lect. 1 (P. 10:284b). See also readings given for preceding article.

{n} * Parallel readings: S.T., I, 34, 2; I Sent., 27, 2, 2, sol. 2; Contra errores graec., c. 12; In Hebr., c. 1, lect. 2 (P. 13:672b).

{n} * Parallel readings: S.T., I, 34, 3; 37, 2, ad 3; III, 3, 8; I Sent., 27, 2, 3; Quodl., IV, 4, 6.

{n} * Parallel readings: See readings given for preceding article.

{n} * Parallel readings: S.T., I, 18, 4, ad 3; C.G., IV, 13; In Evang. Joannis, c. 1, lect. 2 (P. 10:293a); De diff. verbi div. et hum. (Perr. 1:n. 5).

{n} * Parallel readings: S.T., I, 34, 3, ad 5; III, 3, 8; I Sent., 27, 2, 3; Quodl., IV, 4, a. 6.

{n} * Parallel readings: S.T., I, 18, 4. See also readings given for q. 4, a. 6.

{n} * Parallel readings: De ver., 3, aa. 2-3; S.T., I, 22, 1; I Sent., 39, 2, 1; VI Metaph., lect. 3, n. 1218 seq.

{n} * Parallel readings: S.T., I, 22, 2; 103, 5; I Sent., 39, 2, 2; C.G., III, cc. 1, 64, 75, 79, 94; De div. nom., c. 3, lect. 1 (P. 15:292a); De subst. sep., cc. 11-15 (Perr. 1:nn. 68-91); Comp. Theol., I, cc. 123, 130, 132-33.

{n} * Parallel readings: See readings given for preceding article.

{n} * Parallel readings: See readings given for q. 5, a. 2.

{n} * Parallel readings: De ver., 24, aa. 1-2; II Sent., 39, 1, 1; IV Sent., 49, 1, 3, ad 1; S.T., I, 22, 2, ad 4; 22, 4; 59, 3; 83, 1; I-II, 9, 6, ad 3; 10, 4; 13, aa. 1, 6; C.G., I, 68; III, 73; De malo, 3, 2, ad 4; 3, 3, ad 5; 6, 1 (P. 8:311a); De pot., 3, 7, ad 12-14; In Rom., c. 9, lect. 3 (P. 13:97a); De rationibus fidei, c. 10 (P. 16:96a).

{n} * Parallel readings: S.T., I, 22, 2. See also readings given for q. 5, a. 2.

{n} * Parallel readings: S.T., I, 22, 2, ad 4; C.G., III, cc. 71, 73, 113.

{n} * Parallel readings: S.T., I, 22, 3; 103, 6; C.G., III, cc. 76-78, 83, 94, 124-25; De subst. sep., c. 13 (Perr. 1:n. 80); Comp. Theol., I, cc. 130-31.

{n} * Parallel readings: S.T., I, 22, 3; 115, 3; II Sent., 15, 1, 2; C.G., III, 82; Comp. Theol., I, c. 127.

{n} * Parallel readings: S.T., I, 22, 3; 115, 4; I-II, 9, 5; II-II, 95, 5; II Sent., 15, 1, 3; In Matth., c. 2 (P. 10:21a); C.G., III, cc. 84-85, 87; III De anima, lect. 4, n. 621; I Perih., lect. 14, n. 14 seq.; VI Metaph., lect. 3, nn. 1203-05, 1213-17; Comp. Theol., I, cc. 127-28.

{n} * Parallel readings: S.T., I, 23, aa. 1, 3-4; I Sent., 40, 1, 2; C.G., III, 163; In Rom., c. 1, lect. 3 (P. 13:7a, 8a).

{n} * Parallel readings: S.T., I, 19, 5; 23, aa. 2, 4-5; I Sent., 40, 1, 1; 41, 3; C.G., III, 63; In Ephes., c. 1, lects. 1, 4 (P. 13:445b, 451b); In Evang. Joannis, c. 15, lect. 3 (P. 10:568b); In Rom., c. 1, lect. 3; c. 8, lect. 6; c. 9, lect. 3 (P. 13:8a, 86b, 96a, 97a).

{n} * Parallel readings: S.T., I, 23, aa. 6-7; I Sent., 40, 3; Quodl., XI, 3, 3; XII, 3, 3; De rationibus fidei, c. 10 (P. 16:96a); C.G., III, cc. 94, 162-63. See also readings given for q. 5, a. 5.

{n} * Parallel readings: See readings given for preceding article.

{n} * Parallel readings: S.T., I, 23, 1, ad 4; I-II, 112, 5; In Evang. Joannis, c. 10, lect. 5 (P. 10:484b); In Psalm. 50 (P. 14:348b).

{n} * Parallel readings: S.T., I, 23, 8; I Sent., 41, 1, 4; IV Sent., 45, 3, 3, C.G., III, cc. 95-96, 113.

{n} * Parallel readings: S.T., I, 24, aa. 1-2; I Sent., 40, 1, 2, ad 5; III Sent., 31, 1, 2, sols. 1-2; In Philip., c. 4, lect. 1 (P. 13:525b); In Heb., c. 12, lect. 4 (P. 13:780a).

{n} * Parallel readings: S.T., I, 39, 8. See also readings given for preceding article.

{n} * Parallel readings: S.T., I, 39, 8; III Sent., 31, 1, 2, sol. 1.

{n} * Parallel readings: See readings given for q. 7, a. 1.

{n} * Parallel readings: S.T., I, 24, 1; III Sent., 31, 1, 2, sol. 2.

{n} * Parallel readings: S.T., I, 24, 2; III Sent., 31, 1, 2, sols. 1-2.

{n} * Parallel readings: See readings given for preceding article.

{n} * Parallel readings: S.T., I, 24, 1; III Sent., 31, 1, 2, sols. 1-2.

{n} * Parallel readings: S.T., I, 12, 1; 12, 4, ad 3; 56, 3; 62, 1; I-II, 3, 8; 5, 1; II Sent., 4, l, l; 23, 2, 1; IV Sent., 49, 2, l; C.G., III. cc. 41, 49, 51, 54, 57; Quodl., X, 8, 17; In Matth., c. 5 (P. 10:53a); Comp. Theol., I, c. 104; II, cc. 9-10; In Evang. Joannis, c. 1, lect. 11 (P. 10:312a); Q.D. De anima, 17, ad 10; In I Tim., c. 6, lect. 3 (P. 13:618b).

{n} * Parallel readings: De ver., 2, 2, ad 5-7; 20, 5; S.T., I, 12, 7; I-II, 4, 3, ad 1; III, 10, 1; III Sent., 14, 2, 1; 27, 3, 2; IV Sent., 49, 2, 3; In Ephes., c. 5, lect. 3 (P. 13:490b), In I Tim., c. 6, lect. 3 (P. 13:618b); De div. nom., c. 1, lects. 1-2 (P. 15:261b seq.; 269a seq.); De caritate, a. 10, ad 5; In Evang. Joannis, c. 1, lect. 11 (P. 10:312b); Comp. Theol., I, c. 106; C.G., III, 55.

{n} * Parallel readings: S.T., I, 12, 4. See also readings given for q. 8, a. 1.

{n} * Parallel readings: De ver., 20, aa. 4-6; S.T., I, 12, 8; 57, 5; 106, 1, ad 1; III, 10, 2; II Sent., 11, 2, aa. 1-2; III Sent., 14, 2, sols. 2-4; IV Sent., 45, 3, 1; 49, 2, 5; C.G., III, cc. 56, 59.

{n} * Parallel readings: S.T., I, 12, 9; III Sent., 14, 1, sols. 4-5.

{n} * Parallel readings: S.T., I, 56, 1; C.G., II, 98; III De anima, lect. 9, n. 721 seq.; De causis, lect. 13 (P. 21:741a).

{n} * Parallel readings: S.T., I, 56, 2; 107, 1; C.G., II, 98; II Sent., 11, 2, 3; In I Cor., c. 13, lect. 1 (P. 13:259b).

{n} * Parallel readings: De ver., 10, 4; S.T., I, 55, 1; 84, 2; 87, 1; I-II, 50, 6; 51, 1, ad 2; II Sent., 3, 3, 1; C.G., II, 98.

{n} * Parallel readings: S.T., I, 55, 2; II Sent., 3, 3, 4; C.G., II, 96.

{n} * Parallel readings: S.T., I, 55, 3; 89, 1; II Sent., 3, 3, 2; C.G., II, 98; Q.D. De anima, 7, ad 5; 18; De causis, lect. 10 (P. 21:737a).

{n} * Parallel readings: De ver., 10, 5; 19, 2; S.T., I, 57, 2; 89, 4; II Sent., 3, 3, 3; IV Sent., 50, 1, 3; C.G., II, 100; Quodl., VII, 1, 3; Q.D. De anima, 20; De subst. sep., c. 14 (Perr. 1:nn. 81-84).

{n} * Parallel readings: S.T., I, 57, 3; 86, 4; II-II, 95, 1; I Sent., 38, 1, 5, II Sent., 7, 2, 2; In Isaiam, c. 3 (P. 14:445a); C.G., III, 154; Quodl., VII, 1, 3, ad 1; De spir. creat., a. 5, ad 7; Q.D. De anima, 20, ad 4; De malo, 16, 7; Comp. Theol., I, c. 134.

{n} * Parallel readings: S.T., I, 57, a. 4; Resp. de art. 42 (Declar. XLII quaest.), a. 38 (P. 16:163); Resp. de art. 36 (Declar. XXXVI quaest.), a. 36 (P. 16:175); De malo, 16, 8; In I Cor., c. 2, lect. 2 (P. 13:171a).

{n} * Parallel readings: S.T., I, 12, 10; 58, 2; 85, 4; II Sent., 3, 3, 4; C.G., II, 101.

{n} * Parallel readings: De ver., 15, 1; S.T., I, 58, aa. 3-4; 79, 8; 85, 5; De malo, 16, 6, ad 1 s. c.

{n} * Parallel readings: S.T., I, 58, aa. 6-7; 62, 1, ad 3; 64, 1, ad 3; II Sent., 12, 1, 3; In Ephes., c. 3, lect. 3 (P. 13:470b); De pot., 4, 2, ad 2, 8, 10, 12-21, 24-25.

{n} * Parallel readings: See readings given for preceding article.

{n} * Parallel readings: S.T., I, 106, 1; III, 1; II Sent., 9, 1, 2; 11, 1, 2; Comp. Theol., I, c. 126.

{n} * Parallel readings: S.T., I, 107, 3; II Sent., 3, 1, 3, ad 4; 9, 1, 2, ad 3-4.

{n} * Parallel readings: S.T., I, 106, 2, ad 1; I-II, 112, 1, ad 3; II Sent., 3, 3, 2. See also readings given for q. 9, a. 1.

{n} * Parallel readings: S.T., I, 107, 1; 108, 5, ad 5; 108, 6; 109, 3; II Sent., 11, 2, 3; In I Cor., c. 13, lect. 1 (P. 13:259b).

{n} * Parallel readings: S.T., I, 107, aa. 2-3; In I Cor., c. 13, lect. 1 (P. 13:259b).

{n} * Parallel readings: S.T., I, 107, 4; II Sent., 11, 2, 3, ad 3.

{n} * Parallel readings: S.T., I, 107, 5.

Footnotes

For the history of this literary style, see: G. Paré, O.P., A. Brunet, O.P., et P. Tremblay, O.P., La Renaissance du XIIe siècle. Les écoles et l'enseignement (Inst. d'Etudes Méd. d'Ottawa, III), Ottawa-Paris 1933, pp. 128-32; P. M. Pession, O.P., "Introductio Generalis," in Quaestiones disputatae S. Thomae, cura et studio F. R. Spiazzi, O.P., et al., Taurini-Romae, 1949, I, viii-xv; R. M. Martin "Introduction," in Robert de Melun, Quaestiones de divina pagina, Louvain, 1932, pp. xxiv-xlvi; M.-D. Chenu, O.P., Introduction à l'étude de s. Thomas d'Aquin, Montréal-Paris, 1950, pp. 67-77.

Cf. Humbert de Romans, Opera de vita regulari, ed. J. Berthier, Rome, 1889, p. 234: "interdum expedit disputare."

See an excellent series of examples in Truth, q. 2, a. 5, difficulties 2, 3, 7, 9, 13. This same article is also noteworthy for two objections (4 and 12) presented in syllogistic form, with a probatio mediae as an expansion of the argument.

Thus, in Truth, q. 10, a. 1, St. Thomas remarks that both the objections and the arguments to the contrary are partly true, and he proceeds to reply to both.

English translations include: On the Power of God, by L. Shapcote, O.P., London-New York, Burns Oates, Benziger, 1932-34, 3 vols.; The Soul, by J. P. Rowan, St. Louis, Herder, 1949; On the Virtues (in General), by J. P. Reid, O.P., Providence, R. I., Providence College Press, 1951; On Spiritual Creatures, by M. C. Fitzpatrick and J. J. Wellmuth, Milwaukee, Marquette Univ. Press, 1949. For information on unpublished translations, see the annual lists of translations of St. Thomas which have been printed in The Modern Schoolman (St. Louis University) since 1948.

Chenu, O.P., Introduction, p. 242.

M. Grabmann, Die Werke des hl. Thomas von Aquin, Aufl. 3, Münster, 1949, p. 306; P. Glorieux, "Les questions disputées de s. Thomas et leur suite chronologique," Rech. de Théol. Anc. et Méd., IV (1932), 5-33.

On the use of auctoritates in the text of St. Thomas, see: Chenu, O.P., Introduction à l'étude de s. Thomas, pp. 106-25.

Quaestiones quodlibetales, IV, q. 9, a. 18 c.

"La quaestio, particulièrement sous sa forme achevée de quaestio disputata, est la démarche décisive et le genre littéraire caractéristique de la scolastique médiévale" (Chenu, O.P., Introduction, p. 65).

J. Destrez, O.P., "Le texte de la question disputée 'De veritate' de saint Thomas d'après la tradition manuscrite," Etudes critiques sur les oeuvres de s. Thomas d'Aquin (Bibl. Thomiste, XVIII), Paris, 1933, p. 33: "L'authenticité de la question disputée de veritate, attribué à saint Thomas, n'est pas douteuse; ni l'étude des catalogues des oeuvres de s. Thomas, ni celle des manuscrits ne permettent la moindre hésitation à ce sujet."

Cf. Destrez, O.P., op. cit., pp. 141-158, where a list of these additiones with their complete text is given. He describes (pp. 107-40) 66 MSS of De veritate, of which 48 were used in his study.

Grabmann, Die Werke, Aufl. 3, p. 306: "Die Quaestiones disputatae de veritate werden von den alten Katalogen einhellig in die Zeit des ersten Pariser Magisteriums verlegt. Wir können sie ohne Schwierigkeiten in die Jahre 1256-1259 ansetzen."

Two examples of the testimony of early documents may be sufficient: the fourteenth-century Catalogue of the Works of St. Thomas preserved in the Ambrosian Library states: "De quaestionibus disputatis partes [tres]: unam disputavit Parisius, scilicet de veritate; aliam in Italia [m], scilicet de potentia Dei et ultra; aliam prosaice [?] Parisius et ultra" (ed. M. H. Laurent, O.P., in Fontes Vitae S. Thomae Aq., Saint-Maximin, 1937, VI, 675). Ptolomaeus Lucensis wrote, A.D. 1312-1317: "Ipso magistrato (anno cadente 1256, vel insequente) fecit Quaestiones de veritate" (Historia Ecclesiastica, Lib. XXII, cap. 22, in Muratori, Script. Rerum Italic., XI).

Cf. A. Walz, O.P., "Thomas d'Aquin. Ecrits," Dictionnaire de Théologie Catholique, XV, 1 (1946), col. 637; O. Lottin, O.S.B., Psychologie et morale au XIIIe siècle, Louvain, 1949, III, ii, 589; P. Glorieux, "Les questions disputées," Rech. de Théol. Anc. et Méd., IV (1932), 5-33; J. Koch, "Ueber die Reihenfolge der Quaestiones disputatae des hl. Thomas v. Aq.," Philos. Jahrb., XXXVII (1924), 361-62; P. Castagnoli, O.P., "Regesta Thomistica," Divus Thomas (Piacenza) XXXI (1928), 258-60.

Synave, O.P., "La Révélation des vérités divines naturelles d'après saint Thomas d'Aquin," Mélanges Mandonnet, Paris 1930, I, 354-61. The three Tables are on pp. 355-57.

P. Glorieux, art. cit., p. 9, note 5; Chenu, O.P., Introduction, p. 242.

J. Isaac, O.P., writing in Bulletin Thomiste, VIII, 1 (1947-1953; printed in 1951), 171, shows that Thomas begins the article with the explanation, "fuit quaesitum incidenter," and ends the corpus with the words, "quia incidenter hic motum est, discutiendum alias relinquatur ad praesens."

As usual, Msgr. Grabmann is a model of prudence on matters chronological; he does not even mention Father Synave's tables, in assigning the dates 1256-1259 to the De veritate (Die Werke, Aufl. 3, p. 306).

Father Synave has also suggested (art. cit., p. 361) that De veritate may not be the very first series of disputed questions conducted by St. Thomas. He noticed that there are 24 questions in the so-called commentary on Boethius' De Trinitate, and that there were exactly 24 "disputable" sessions possible between Easter (April 16) in 1256 and the end of that academic year. So, he made the (not too serious) conjecture that the first disputed questions were on The Trinity!

For the most recent studies of St. Thomas' writings, see: A. Walz, O.P., "Saint Thomas d'Aquin. Ecrits," Dict. de Théol. Cath., XV, 1 (1946), 635-41; V. J. Bourke, "Introduction to the Works of St. Thomas Aquinas," in S. Thomae Aq., Opera Omnia, New York, 1948 (Musurgia Reprint), I, i-xxx; M. Grabmann, Die Werke, Münster, 1949, pp. 251-395.

The standard histories of mediaeval philosophy and theology (Ueberweg-Geyer, De Wulf, Gilson, Grabmann, De Ghellinck, S.J.,) offer rapid sketches of these complex thought movements in the thirteenth century. A book which is a valuable introduction to modern interpretations of the period, but which must be read with care because of the author's tendency to make sweeping generalizations, is: M.-M. Gorce, O.P., L'Essor de la pensée au moyen-âge, Paris, 1933 (bibliography pp. 390-402).

F. Van Steenberghen, Aristote en Occident. Les Origines de l'Aristotélisme Parisien, Louvain, 1946; M. Grabmann, Guglielmo di Moerbeke, O.P., il traduttore delle opere di Aristotele, Roma, 1946.

M. Grabmann, I divieti ecclesiastici di Aristotele sotto Innocenzo III e Gregorio IX, Roma, 1941.

Chartularium Universitatis Parisiensis, ed. Denifle, O.P., et Chatelain, O.P., Paris, 1889, I, 277-79; cf. Van Steenberghen, op. cit., p. 179.

Chenu, O.P., Introduction, pp. 36-37, quotes Albert's words to this effect, from the beginning of his Commentary on the Physics, and comments on the value of Albert's interest in Aristotle studies.

Monumenta Ordinis Praedicatorum Historica, Louvain-Rome 1899, III, 99 ff.; P. Castagnoli, O.P., "Regesta Thomistica," DTP, XXXII (1929), 65; Van Steenberghen, Aristote en Occident, p. 184.

Those who are interested may check the frequency of citations of the auctoritates by using the Index Onomasticus in the De veritate, ed. R. Spiazzi, O.P., Roma, 1949, I, 603-8. The authors mentioned most frequently, after Augustine and Aristotle, are: Dionysius the Pseudo-Areopagite (in 100 articles), the Glossa ordinaria and interlinearis (100), St. John Damascene (62), Avicenna (51), St. Gregory the Great (49), Boethius (49), St. Anselm (43), and Averroes (37). This distribution does not accurately indicate the actual thought influence of these authors, but it does show the range of literature with which St. Thomas' students were expected to be familiar.

M. Bouyges, S.J., "L'Idée génératrice du De Potentia de saint Thomas," Revue de Philos., II (1931), 113-31; 247-68; B. H. Zedler, "The Inner Unity of the De Potentia," The Modern Schoolman, XXV (1948), 91-106.

The attempt (in the Introduction to the Spiazzi edition, I, xxvi-xxviii) to give them a unity of subject matter, by saying that they all deal with the theology of the spirit (teologia dello spirito) seems anachronistic.

"Il semble que les questions De veritate (1256-59) aient été inspirées et alimentées par la première rencontre personelle et profonde d'Augustin. Les lire non comme une démolition, mais comme une assomption dans une autre analyse noétique de la très riche expérience d'Augustin" (Chenu, O.P., Introduction, p. 47, note 1)

Some special studies of this background are: W. Schneider, Die Quaestiones disputatae 'De veritate' des Thomas von Aquin in ihrer philosophiegeschichtlichen Beziehung zu Augustinus, Münster, 1930, Beiträge für Gesch. der Phil. und Theol. des Mittelalters, XXVIII, 3, 97pp.; A. Gardeil, O.P., "Le mens d'après s. Augustin et s. Thomas," Rev. des Sc. Philos. et Théol., XIII (1924), 145-61; E. Gilson, "Pourquoi s. Thomas a critiqué s. Augustin," Archives d'histoire doctrinale et littéraire du moyen-âge, I (1926-27), 5-127; J. Strulovici, Der Einfluss M. Maimonides in der Schrift 'De veritate' des Thomas v. Aq., Kallmünz (Dissert.), 1936; Chenu, O.P., Introduction, p. 164 (brief suggestions on the influence of Dionysius the Pseudo-Areopagite on q. 3, Augustine on q. 10, and Platonism on q. 21, art. 5).

Psychologie et morale, III, ii, 590-91.

Ibid., II, i, 230-32.

H. Pouillon, O.S.B., "Le premier traité des propriétés transcendentales. La Summa de bono du Chancelier Philippe," Revue néo-scolastique de philosophie, XLII (1939), 40-77.

J. T. Muckle, C.S.B., "Isaac Israeli's Definition of Truth," AHMA VIII (1933), 5-8. Father Muckle has edited the De diffinicionibus (AHMA XII-XIII [1937-38], 300-40) and the "adaequatio" definition does not appear in the text.

Many of the 66 MSS described by Destrez, O.P., (supra, note 12) are early fourteenth-century.

Glorieux, "Les questions disputées," p. 7; Destrez, O.P., "Le Texte de la quest. disp. De veritate," p. 88.

Dom Pouillon brought out this point in his unpublished lectures at Toronto, 1947-48.

Lottin, O.S.B., Psych. et morale, III, ii, 77.

B. De Rubeis, O.P., Dissertatio III, in S. Thomae, Opera Omnia, Parma, 1859, IX, 634a.

In English: R. McKeon translated q. 1, in Selections from Medieval Philosophers, New York, 1930, II, 149-234; Miss M. H. Mayer translated q. 11, in The Philosophy of Teaching of St. Thomas, Milwaukee, 1929. In German: K. Schulte translated the opening articles of qq. 1 and 11, in Das Wahrheits; und Erkenntnis-Problem nach Thomas v. Aq., Paderborn, 1927; Edith Stein printed a very free paraphrase of the whole work under the title: Untersuchung ueber die Wahrheit, Breslau 1931-32, 2 vols. In Italian, three versions of q. 11 have appeared: A. Guzzo, Il Maestro, Firenze, 1928; G. Muzio, Il Maestro. Estratti delle Questioni De veritate, Torino, 1930; and M. Casotti, De Magistro, Brescia, 1948.

Destrez, O.P., "La Révélation des vérités divines," p. 358.

La Philosophie au moyen-âge, Paris, 1947, pp. 527-28.

St. Augustine, Soliloquiorum libri duo, II, 5 (PL 32:889).

Ibid.

Boethius, De hebdomadibus (quomodo substantiae, in eo quod sint, ipsae sint, cum non sint substantialia bona), (PL 64:1312).

Aristotle, Metaphysica, {A}, 1 (993b 27).

Aristotle, Metaph., {G}, 7 (1011b 27).

Boethius, De hebdom. (PL 64:1311).

Anonymous, Liber de causis, IV (BA 166).

Ibid., XV, XVII, XXXI (BA 179, 178, 191). This work was thought to be by Aristotle but was recognized by St. Thomas as a translation of an anonymous Arabian commentary on Proclus' Elements of Theology. See St. Thomas, De causis, lect. 1 (PL 21:718a); Proclus, Elements of Theology (DDS xxix-xxx).

Avicenna, Metaphysica, I, 6 (72rb); I, 4 (71vb); I, 6 (73ra).

Aristotle, Metaph., {B}, 3 (993b 23).

Avicenna, Metaph., I, 6 (72va).

Aristotle, De anima, III, 8 (431b 21).

Aristotle, Ethica Nicomachea, I, 1 (1094a 2).

St. Augustine, Solil., II, 5 (PL 32:889).

Avicenna, Metaph., VIII, 6 (100r).

St. Thomas speaks of this definition as one commonly used in the medieval schools: In Sent. I, dist. xix, q. 5, a. 1, sol. Cf. St. Anselm of Canterbury, De veritate, II (PL 158:470); St. Bonaventure, In Sent. I, dist. viii, p. 1, a. 1, q. 1 (QR I:151); dist. xiv, p. 2, a. 1, q. 1 (QR IV:332).

Isaac Israeli, Liber de definicionibus (MK 322-23) in AHDLM XI (1937-38); see also J. T. Muckle, "Isaac Israeli's Definition of Truth," AHDLM, VIII (1933), 5-8; cf. editorial note in St. Bonaventure, In Sent., I, dist. xl, a. 2, q. 1. (QR I:707, note 5). See also Avicenna, Metaph., I, 9 (74r).

St. Anselm of Canterbury, De veritate, XI (PL 158:480).

Aristotle, Metaph., {G}, 7 (1011b 27).

St. Hilary, De Trinitate, V (PL 10:131).

St. Augustine, De vera religione, XXXVI (PL 34:151).

Ibid., XXXI (PL 34:147).

Aristotle, Metaph., {A}, 1 (993b 27-30).

Ibid., {G}, 2 (1004a 16); Physica, II, 1 (193b 20).

Avicenna, Metaph., I, 6 (72rb).

Aristotle, De anima, III, 8 (431b 29).

Democritus and Protagoras, according to Aristotle: De anima, I, 2 (404a 28); Metaph., {G}, 5 (1009a 8).

St. Augustine, Solil., II, 4-5 (PL 32:887-88).

Ibid., 888.

Aristotle, Metaph., {E}, 4 (1027b 26).

Aristotle, De anima, III, 10 (433b 21-30).

Supra, q. 1, a. 1, reply.

Aristotle, Metaph., {E}, 4 (1027b 26).

Ibid., {I}, 1 (1053a 33); {I}, 6 (1057a 9-13).

St. Anselm of Canterbury, De veritate, VII (PL 158:475).

St. Augustine, De vera relig., XXXI (PL 34:147-48).

Avicenna, Metaph., VIII, 6 (100r).

Aristotle, Metaph., {D}, 29 (1024b 22-24).

Aristotle, De anima, III, 5 (430a 14).

Aristotle, Metaph., {E}, 4 (1027b 28).

Aristotle, De anima, III, 6 (430a 26).

Aristotle, Metaph., {E}, 4 (1027b 26).

St. Anselm of Canterbury, De veritate, XIII (PL 158:486).

St. Augustine, Solil., II, 5 (PL 32:889).

St. Hilary, De Trinitate, V (PL 10: 131).

St. Anselm of Canterbury, De veritate, XIII (PL 158:484-85).

St. Augustine, De libero arbitrio, II, 6 (PL 32:1248).

St. Augustine, De vera religione, XXXI (PL 34:147).

Ibid. (PL 34:148).

St. Augustine, Octog. trium quaest., IX (PL 40:13).

Ibid.

St. Augustine, De vera relig., XXXVI (PL 34:151-52).

Pseudo-Dionysius, De divinis nominibus, IV (PG 3:698).

Anon., Liber de causis, XXIII (BA 184).

St. Augustine, De Trinitate, XI, 15 (PL 42:1011).

. Q. 1, a. 2, reply.

St. Augustine, Enarr. in psalmos, in ps. 11 (PL 36:138).

St. Anselm of Canterbury, De veritate, VII (PL 158:475); XIII (PL 158:486).

St. Anselm of Canterbury, Monologium, XVIII (PL 158:168).

Reading erit assignare with former editions for erat assignare of Leonine, but keeping erat of Leonine in what follows.

Aristotle, Physica, I, 8 (192a 25-29).

St. Anselm of Canterbury, Monologium, XVIII (PL 158:168).

St. Augustine, De libero arbitrio, II, 8 (PL 32:1252); Solil., II, 19 (PL 32: 901).

Aristotle, De interpretatione, VI (17a 25).

Cicero, De inventione rhetorica, II, 53.

Boethius, De consolatione philosophiae, V, prosa 6 (PL 63:859).

St. Anselm of Canterbury, Monologium, XXXII (PL 158:186).

Q. 1, a. 1, reply.

St. Augustine, Solil., II, 2-3 (PL 32:886-88).

St. Anselm of Canterbury, De veritate, I (PL 158:468). The reference the saint gives to his Monologium is: XVIII (PL 158:68).

Aristotle, De anima, III, 6 (430b 1).

Pseudo-Dionysius, De divinis nominibus, I, 4 (PG 3:594).

St. Anselm of Canterbury, De veritate, X (PL 158:479).

In the answer to the second difficulty.

Ibid.

Cicero, De inventione rhetorica, II, 53.

Justinian, Iustiniani Digesta, I, tit. 1, leg. 10 (KR I, 29b); cf. Instit., I, tit. 1, leg. 1 (KR I, 1a).

Avicenna, Metaph. VI, 2 (92r); Sufficientia, II, 1 (23v).

The most prominent of philosophers holding the eternity of the world are: Aristotle, De caelo, I, 12 (281b 18); Averroes, In De caelo, I, comm. 19 (V, 80, I); Avicenna, Metaph., IX, 1 (l02ra).

E.g. Plato, Philebus, 54A; Aristotle, De generatione animalium, II, 1 (731b 32); De mundo, V (397b 5); De anima, II, 4 (415b 3); Proclus, The Elements of Theology, Prop. 76, 172 (DDS 73, 151).

Aristotle, Metaph., {D}, 15 (1021a 27 seq.); {N}, 1 (1088a 20 seq.); Categoriae, VII (6a 35 seq.).

Avicenna, Metaph., III, 10 (83r).

St. Anselm of Canterbury, De veritate, XIII (PL 158:485).

Q. 1, a. 5, reply.

St. Anselm of Canterbury, De veritate, VII (PL 158:475); XIII (PL 158:486).

St. Augustine, De vera relig., XXXI (PL 34:147).

St. Anselm of Canterbury, De veritate, XIII (PL 158:485).

Ibid. (PL 158:486).

Aristotle, Physica, IV, 4 (212a 5, 20).

Q. 1, a. 5, reply.

St. Augustine, De libero arbitrio, II, 12 (PL 32:1259).

Q. 1, a. 2, reply.

Aristotle, De anima, III, 4 (429b 5-10); 5 (430a 2).

St. Augustine, De vera religione, XXXVI (PL 34:151-52)

St. Hilary, De Trinitate, III, 23 (PL 10:92).

St. Augustine, De Trinitate, VIII, (PL 42:947).

St. Augustine, De vera religione, XXXVI (PL 34:151).

St. Anselm of Canterbury, De veritate, VII (PL 158:475).

St. Augustine, Octog. trium quaest., XXI (PL 40:16).

St. Augustine, Solil., II, 5 (PL 32:888).

Ambrosiaster (Pseudo-Ambrose), Comment. in Epist. 1 ad Cor., XII (PL 17:258).

St. Augustine, Solil., II, 5 (PL 32:889).

St. Augustine, De vera relig., XXXVI (PL 34:151).

Q. 1, aa. 1-2.

Aristotle, Metaph., {I}, 1 (1053a 31).

Aristotle, Ethica Nicomachea, VI, 2 (1139a 28; 1139b 12).

Aristotle, Metaph., {E}, 4 (1027b 26).

St. Anselm of Canterbury, De veritate, XI (PL 158:480).

St. Augustine, Octog. trium quaest., IX (PL 40:13).

In the sixth difficulty of q. 1, a. 4.

St. Augustine, De vera religione, XXXVI (PL 34:151).

Anon., Liber de causis, XIV (BA 177).

Avicenna, De anima, V, 7 (27r); II, 2 (7v); V, 6 (26r).

St. Augustine, Solil., II, 5 (PL 32:889).

In the difficulty just proposed. See also aa. 1, 4 of this question.

Pseudo-Dionysius, De divinis nominibus, IV, 21 (PG 3:722).

St. Augustine, De civitate Dei, XI, 22 (PL 41:335).

St. Augustine, Solil., II, 8 (PL 32:891-92).

Ibid., II, 15 (PL 32:898).

St. Augustine, De vera relig., XXXIV (PL 34:150).

St. Anselm of Canterbury, De veritate, II (PL 158:469-70).

Q. 1, a. 5, reply.

St. Anselm of Canterbury, De veritate, VII (PL 158:475).

Aristotle, De anima, I, 1 (402b 21).

Aristotle, Metaph., {D}, 29 (1024b 24).

In the replies of aa. 5 & 8 in q. 1.

Aristotle, Metaph., {B}, 3 (998b 21).

St. Augustine, Solil., II, 10 (PL 32:893).

St. Augustine, De vera religione, XXXVI (PL 34:151-52).

This was held by the so-called Audians of the fourth century. See St. Augustine, De haeresibus L (PL 42:39); St. Cyril of Alexandria, Adv. Anthropomorphitas (PG 76: 1066 seq.)

Aristotle, Ethica Nicomachea, VI, 2 (1139a 28).

Aristotle, De anima, III, 6 (430a 26).

St. Augustine, De vera relig., XXXIII (PL 34:149).

St. Anselm of Canterbury, De veritate, VI (PL 158:473).

Ibid.

St. Augustine, Solil., II, 15 (PL 32:898).

In the second difficulty. See n. 2 (above).

Q. 1, a. 10, reply.

Aristotle, Metaph., {G}, 5 (1010b 1).

Aristotle, De anima, III, 6 (430a 26).

St. Augustine, De vera religione, XXXIV (PL 34:150).

St. Augustine, Octog. trium quaest., XXXII (PL 40:22).

Algazel, Metaph., I, 3.2 (MK 64).

Aristotle, De anima, III, 6 (430a 26).

Ibid.; also (430b 27).

Aristotle, Metaph., {D}, 29 (1024b 18 seq.).

Anon., Liber de causis, XXI (BA 183).

Aristotle, Ethica Nicomachea, VI, 6 (1140b 31; 1141a 7).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:867).

Algazel, Metaph., I, 3.2 (MK 64).

Aristotle, De anima, II, 4 (415a 17); 5 (417b 19); III, 5 (429b 5).

St. John Damascene, De fide orthodoxa, I, 4 (PG 94:798).

St. Augustine, Enarr. in psalmos, in ps. 144, 3 (PL 37:1872); in ps. 85, 8 (PL 37:1090).

Anon., Liber de causis, XXI (BA 183).

St. Anselm of Canterbury, Monologium, XV (PL 158:163).

Witelo, Lib. de intelligentiis, VI (BK 8).

Averroes (In Metaph., XII comm. 39 [VIII, 3221]) ascribes this opinion to Alexander of Aphrodisias and Moorish teachers. Cf. Alexander of Aphrodisias, De intellectu et intellecto (TH 78, 81).

Boethius, De hebdomadibus, (PL 64:1311).

Maimonides, The Guide for the Perplexed, I, 60 (FR 88); Averroes, In Metaph., XII, comm. 51 (VIII, 158r). See also ref. in nn. 14 and 15 (below).

Origen, Comment. in Ioann., I, 39 (PG 14:90); 42 (PG 14:95).

St. Augustine, Octog. trium quaest. XXIII (PL 40:16); cf. Retractationum, I, 26 (PL 32:625).

Alain of Lille, Theologicae regulae, XXI (PL 210:631); XXVI (PL 210:633).

Aristotle, Physica, II, 8 (199a 9).

Pseudo-Dionysius, De divinis nominibus, VII, 1 (PG 3:866).

Aristotle, De interpretatione, I (16a 2).

Pseudo-Dionysius, De mystica theologia, I, 1 (PG 3:998-99).

Aristotle, Metaph., {G}, 7 (1012a 23); {Z}, 9 (1034b 20); 12 (1038a 29).

Boethius, De Trinitate, VI (PL 64:1255).

Anonymous, Liber de causis, XIV (BA 177).

St. Hilary, De Trinitate, III, 23 (PL 10:92).

St. Augustine, Octog. trium quaest., XV (PL 40:14).

Ibid. (PL 40:15).

Ibid.

Aristotle, Physica, III, 4 (204a 3); VI, 7 (238b 1).

Ibid. (238b 13).

St. Augustine, Octog. trium quaest., XXXII (PL 40:22).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:870).

Aristotle, De anima, III, 5 (430a 14).

Avicenna, Metaph., IX, 7 (107r).

St. Gregory, Dialogorum libri quattuor, IV, 33 (PL 77:376).

Empedocles, fr. 109 (DL 1:351); Plato, Timaeus, 35B.

Averroes, In De anima, III, comm. 17 & 18 (VI2, 161C); cf. comm. 5 & 36, digressio, p. v. (VI2, 138F, 149E, 151D, 185C).

Aristotle, De anima, II, 12 (424b 3).

Averroes, In Metaph., II, comm. 1 VIII, 29B).

Avicenna, Metaph., VIII, 6 (100r).

Aristotle, Physica, VII, 3 (247b 1).

Q. 2, a. 1, replies to the fourth and fifth difficulties.

Anon., Liber de causis, XIV (BA 177).

In the preceding paragraph of this answer to the fifth difficulty.

In the sense that His knowledge attains its end.

Aristotle, Metaph., {L}, 9 (1075a 10).

St. Augustine, Enarr. in psalmos, in ps. 68, 3 (PL 36:845); De Trinitate, V, 5 (PL 42:914).

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

Ps. Hermes Trismegistus, Lib. viginti quatuor philosoph., prop II (BK 31).

Alain of Lille, Theologicae regulae, VII (PL 210:627).

Aristotle, Metaph., {G}, 5 (1011a 1).

Ibid., {L}, 7 (1072a 30).

Ibid., {A}, 1 (980a 22).

Aristotle, De anima, I, 2 (405a 15); III, 3 (429a 20); Physica, VIII, 5 (256b 25).

St. Augustine, De Trinitate, X, 1-2 (PL 42:971-75).

Moses Maimonides, The Guide for the Perplexed, III, xix (FR 291). See also Die Bibelexegese Moses Maimûnis by Wilhelm Bacher (Strassburg i. E., Traübner, 1897), p. 89.

Q. 2, a. 2, reply.

Anon., Liber de causis, VII (BA 170).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:870).

Aristotle, Metaph., {L}, 9 (1075a 10).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:870).

Aristotle, Ethica Nicomachea, X, 5 (1175a 30); 4 (1174b 33); 7 (1177a 20-27; 1178a 5-8); VII, 14 (1154b 20, 26).

Avicenna, Metaph., I, 9 (74r).

Ibid., VI, 2 (92r).

Boethius, In Porphyrium, I (PL 64:85).

Aristotle, Metaph., {I}, 2 (1053b 30).

Aristotle, De anima, I, 1 (402b 21).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:870).

Aristotle, De anima, I, 5 (410b 5); Metaph., {B}, 4 (1000b 4).

Aristotle, Physica, I, 1 (184a 10).

Averroes, In Phys., I, comm. 1 (IV, 6E).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:870).

Ibid., VII, 4 (PG 3:871).

In the reply of q. 2, a. 3, as well as in the answers to the second and sixteenth difficulties in that article.

Q. 2, a. 5.

For the nature of this transparent medium, see S.T., 1, q. 66, a. 3, the fourth difficulty and answer; also St. Thomas, In Aristotelis Librum de anima, II, lect. 14 (404: ed. Pirotta).

Porphyry, Isagoge, III, line 39 (BRS IV:3); cf. Boethius, In Porphyrium, IV, "Rebus enim ex materia" (PL 64:127).

St. Augustine, Enchiridion, XVII (PL 40:239).

Aristotle, Analytica posteriora, I, 171a 1); Metaph., {B}, 1 (995a 32).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:870).

Boethius, De consolatione philosophiae, V, prosa 4 (PL 63:847).

Averroes, In Metaph., II, comm. (VIII, 29B).

Algazel, Metaph., I, 3.2 (MK 65).

Boethius, De consolatione philosophiae, V, prosa 4 (PL 63:848-49).

See q. 2, a. 4, the reply and answer to the seventh difficulty.

See q. 2, a. 4.

Moses Maimonides (The Guide for the Perplexed, III, xvii [FR 282]) ascribes this opinion to Aristotle and Alexander of Aphrodisias. Cf. Alexander's De intellectu et intellecto (TH 82).

Averroes, In Metaph., XII, comm. 51 (VIII, 337A); Destruct. destruct., VI (IX, 85M).

Aristotle, De anima, I, 5 (410b 5); Metaph., {B}, 4 (1000b 3).

Avicenna, Metaph., VIII, 6 (100rb); cf. Averroes, Destruct. destruct., XI (IX, 47rb).

See q. 2, a. 4, the reply, and the answers to the second, fourth, and seventh difficulties.

See references given in n. 14 (above).

In the reply of this article. See also q. 2, a. 3, reply, and answers to first and third difficulties.

In the reply of this article and in the answer to the first difficulty.

Reading distinctionem with former editions, following the obvious sense, against the electionem of the Leonine, which has manuscript authority.

Boethius, De consolatione philosophiae, V, prosa 4 (PL 63:849).

Boethius, Commentaria in Porphyrium I ("Mox de generibus"), (PL 64:85).

Aristotle, De anima, III, 7 (431a 17, 431b 2).

Aristotle, Metaph., {Z}, 10 (1036a 9).

Aristotle, De anima, III, 10 (433b 11, 29); 11 (434a 18-22).

Ibid., I, 4 (408b 15).

In q. 2, a. 5, reply. See Avicenna, Metaph., VIII, 6 (100r).

Aristotle, Metaph., {E}, 4 (1027b 29).

According to the modern system of numbering, this quotation (Quod factum est, in ipso vita erat) is a combination of the last three words in verse three with the first four in verse four. However, St. Thomas is probably citing the Paris Bible, which came into use in the beginning of the thirteenth century. The Bible was divided into chapters by Stephen Langton about 1214, but the modern division into verses was not initiated until the sixteenth century. See A. Vaccari in Institutiones Biblicae (Rome, Pontifical Biblical Institute, 1937), I, 311; 11-12. On the punctuation in the early manuscripts, see F. Ceuppens, O.P., Theologia Biblica (Rome, Angelicum, 1938), II, p. 174.

St. Augustine, In Ioannis evangelium tractatus, I, 1 (PL 35:1387).

See q. 2, aa 4-5.

Aristotle, Analytica posteriora, I, 8-9 (75b 30 seq.); Metaph., {Z}, 4 (1030a 15).

Pseudo-Dionysius, De divinis nominibus, V, 7 (PG 3:822).

St. Anselm of Canterbury, Monologium, XXXII, (PL 158:186).

Avicenna, Liber canonis in medicina, I, fen. 1, doctr. 1, prologus (Venetiis, 1564:16). Cited by Paul Wyser, O.P., in Thomas von Aquin: In Librum Boethii De Trinitate (Fribourg, 1948), p. 29.

Aristotle, Ethica Nicomachea, VI, 12 (1144a 31); VII, 8 (1151a 15).

St. Augustine, De civitate Dei, XII, 18 (PL 41:368).

Aristotle, Physica, III, 6 (207a, 14, 23).

Ibid., III, 6 (207a 25).

St. Augustine, De civitate Dei, XII, 18 (PL 41:368).

Averroes, In Metaph., IX, comm. 17 (VIII, 243F, 243L).

St. Augustine, De genesi ad litteram, VI, 10 (PL 34:346).

St. Augustine, De Trinitate, XV, 12 (PL 42:1074).

St. Augustine, De civitate Dei, XII, 17 (PL 41:366-67).

St. Augustine ascribes this opinion to contemporary Platonists: ibid., XII, 18 (PL 41:368).

See q. 2, a. 8, as well as the arguments "to the contrary" in this article (a. 9).

See q. 2, a. 4, especially the answer to the second difficulty.

Aristotle Physica I, 2 (185a 35).

See q. 2, a. 8.

Avicenna, Metaph., III, 10 (83v).

Seneca, Ad Lucilium, epist. LXV (DD 639).

In q. 2, a. 9.

Aristotle attributes such an opinion to the Pythagoreans, Plato, Anaxagoras, and Democritus: Physica, III, 4 (203a 1 seq.). See Plato, Philebus, 30B seq.

Aristotle, Metaph., {a}, 2 (994a 1 seq.); Physica III, 4 (203b 15 seq.); 8 (208a 5 seq.).

Algazel, Metaph., I, 6 (MK 40-41); Avicenna, according to Averroes, Destruct. destruct., I (IX, 12vab).

Algazel, Metaph., I, 6 (MK 40).

Maimonides, The Guide for the Perplexed, I, 73 (FR 131-32); Aristotle, Physica, III, 7 (207a 32 & 207b 21).

Ibid., III, 7 (207b 21); 8 (208a 20); 6 (206a 20).

Averroes, In Metaph., II, comm. 6 (VIII, 31A); comm. 7 (VIII, 32A); In Phys., III, comm. 67 (IV, 117B); comm. 75 (IV, 1201).

See references in n. 8 (above).

Aristotle, Physica, II, 6 (1197b 20).

Ibid., III, 6 (206a 20).

See q. 2, a. 8, the reply, and answer to the third difficulty.

Aristotle, Metaph., {G}, 4 (1006b 19).

Aristotle, Categoriae, c. 1 (1a 3).

Aristotle, Metaph., {D}, 16 (1021b seq.).

Averroes, In Metaph., V, comm. (VIII, 131C).

Pseudo-Dionysius, De divinis nominibus, IX, 6 (PG 3:914).

Aristotle, Topica, I, 17 (108a 6 seq.).

Ibid.

The likeness described in the second sentence of this answer.

Aristotle, Metaph., {G}, 2 (1003b 5).

Aristotle, Analytica posteriora, I, 2 (71b 14); I, 2 (72b 6); I, 3 (72b 20).

Aristotle, De interpretatione, IX (19a 35).

Aristotle, Analytica priora, I, 9 (30a 15); 10 (31a 1); 11 (31b 11); 12 (32a 6).

Aristotle, Metaph., {G}, 4 (1006b 10).

Hugh of St. Victor, De sacramentis, I, pt. 2, 15 (PL 176:212).

Boethius, De consolatione philosophiae, V, prosa 6 (PL 63:860).

St. Augustine, Octog. trium quaest., XVII (PL 40:15); XLVI (PL 40:30); Confessionum, XIII, 16 (PL 32:853).

Cicero, De divinatione, II, vii.

Chrysippus (VA II: No. 956); Seneca, De providentia, V, 7-9; cf. Alexander of Aphrodisias, De fato, c. 30 (VA II: No. 940).

Boethius, De consolatione philosophiae, V, prosa 6 (PL 63:860).

Aristotle, De interpretatione, IX (18a 28; 18b 10; 19a 22).

St. Bonaventure, In Sent., I, dist. xxxviii, a. 2, q. 2 (QR I:678); St. Albert the Great, I, dist. xxxviii, a. 4 (BO XXVI:290).

Aristotle, De generatione et corruptione, II, 11 (337b 5).

Robert Grosseteste, De lib. arb., VI (BR 170.8).

Praepositinus, Summa, I, ms. Tuderti, Bibl. Commun., cod. 71, fol. 76 C (given in editorial note in Alexander of Hales, Summa Theologica, P. I., n. 171 [QR 1:255], n. 184 [QR I:270]); Alain of Lille, Theol. reg., LXVI (PL 210:653).

See q. 2, a. 3, especially the answer to the second argument.

See q. 2, aa. 4-5.

Aristotle, De anima, III, 7 (431a 6).

See q. 2, a. 8.

See also q. 2, a. 7.

In the reply of this article; see also reply in q. 2, a. 7.

Origen, Commentarii in Epistolam ad Romanos, VII, 8 (PG 14:1126).

See proceedings of the Fourth Lateran Council. Cap. I. De fide catholica (MA 22:981-82).

See q. 2, a. 12.

St. Augustine, De Trinitate, XV, 13 (PL 42:1076).

Ibid., VI, 10 (PL 42:931).

Anaxagoras, frag. 12 (DL 2:37).

Aristotle, Physica, VIII, 1 (250b 24); 5 (256b 25); De anima, III, 4 (429a 19).

Aristotle, Metaph., {A}, 1 (993b 26).

Aristotle, Metaph., {a}, 1 (993b 31).

Pseudo-Dionysius, De divinis nominibus, IV, 20 (PG 3:718).

St. Augustine, Confessionum, VII, 12 (PL 32:743); De civitate Dei, XI, 9 (PL 41:325).

Averroes, In De anima, III, comm. 25 (VI2, 169A).

St. Augustine, Enchiridion, XI (PL 40:236).

St. Augustine, De libero arbitrio, I, 1 (PL 32:1223).

Aristotle, Metaph., {G}, 4 (1006b 10).

Ibid., 2 (1004a 16).

Ibid., 6 (1011b 18).

Aristotle, Physica, I, 7 (191a 13).

Aristotle, Metaph., {G}, 2 (1003b 10).

Averroes, In Metaph., XII, comm. 51 (VIII, 337 B).

Ibid., comm. 37 (VIII, 319L).

St. Augustine, De civitate Dei, XII, 3 (PL 41:351).

Aristotle, Metaph., {Z}, 11 (1036b 21).

Ibid., {A}, 9 (991a 8; 991b 1); {M}, 6 (1080a 1); {Z}, 8 (1034a 1).

Pseudo-Dionysius, De divinis nominibus, VII 2 (PG 3:870). As St. Thomas points out in his answer to this difficulty, the argument is based on an erroneous translation of this passage.

Aristotle, Metaph., {D}, 14 (1021a 10).

St. Anselm of Canterbury, Monologium, XXXI (PL 158:185).

St. Augustine, possibly De civitate Dei X, 23-24 (PL 41: 300-01); cf. De beata vita, IV (PL 32:976); Enarr. in ps. 101:25 (PL 37:1311).

Aristotle, Physica, II, 7 (198a 25).

St. Augustine, Retractationum, I, 3 (PL 32:588).

Boethius, De consolatione philosophiae, III, metrum 9 (PL 63:758-59).

See n. 3 on q. 2, a. 7.

St. Augustine, In Ioann., I, 1 (PL 35:1387).

St. Augustine, De Trinitate, VI, 10 (PL 42:931).

Ibid., IX, 3 (PL 42:962-63); St. Augustine, De genesi ad litt., XII, 27 (PL 34:477).

See q. 2, aa. 3-5.

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

Lucretius, De rerum natura, I.1021-28 (LB 74). See Diels, Vors. (DL II:101. A: No. 69).

Plato, The Sophist, 265C; Timaeus, 29A; Aristotle, Metaph., {L}, 6 (1071b 3).

Leucippus, frag. 2 (DL II:81); Empedocles, frag. 17 (DL I:315); see Aristotle, Physica, II, 4 (196a 1).

Plato, Timaeus 51CD; Phaedo, 102B; The Sophist, 265C.

See Diels, Vors. (DL II:101. A: No. 69); Lucretius, De rerum natura I, 1021-28 (LB 74).

Empedocles, frags. 9, 17 (DL, I:312, 315).

Leucippus, frag. 2 (DL II:81). See Aristotle, Physica, II, 4 (196a 1).

Pseudo-Dionysius, De divinis nominibus, V, 8 (PG 3:823).

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

Plato, Phaedo, 100D seq.; Parmenides, 129A seq.

See n. 3 (above).

See q. 2, a. 3, the answer to the fourth difficulty.

Anon., Liber de causis, XVI (BA 179); Proclus, The Elements of Theology, LXI (DDS 59).

Aristotle, Metaph., {D}, 6 (1016b 1).

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

Pseudo-Dionysius, De divinis nominibus, V, 10 (PG 3:826).

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

St. Augustine, Epistola XIV Nebridio (PL 33:80).

Those cited in the preceding arguments. See especially St. Augustine, Octog. trium quaest., XLVI (PL 40:30); Epistola XIV Nebridio (PL 33:80).

See Avicenna, Metaph., IX, 4 (104vb); Algazel, Metaph., I, 5 (MK 120); Averroes, Destruct. destruct., III (IX, 23ra; 24rab); Anon., Liber de causis, III (BA 163). See also Avicenna, Suffic. I, 13 (21ra); Metaph., I, 7 (73r).

Pseudo-Dionysius, De divinis nominibus, V, 9 (PG 3:823).

For a brief discussion of the controverted identity of Clement, see editor's note in St. Thomas's In librum beati Dionysii De divinis nominibus (edited by C. Pera, O.P., Rome, Marietti, 1950), p. 251.

Anon., Liber de causis, I (BA 163).

Aristotle, Metaph., {D}, 6 (1016a 33).

Ibid., 15 (1021a 14).

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

Ibid.

Aristotle, Metaph., {E}, 1 (1025b 22).

Aristotle, De anima, III, 10 (433a 14).

Aristotle, Metaph., {A}, 1 (993b 21).

See q. 2, a. 8.

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

Aristotle, Metaph., {G}, 2 (1003b 8).

Aristotle, Ethica Nicomachea, VI, 2 (1139a 26).

Pseudo-Dionysius, De divinis nominibus, V, 8 (PG 3:823).

St. Augustine, De natura boni, IV (PL 42:553).

Plato, Phaedo, 100CD; The Republic, VI, 19 (508D seq.); cf. Parmenides, 130D.

See the reply of the preceding article (q. 3, a. 3).

St. Augustine, De vera religione, XVIII (PL 34:137); In Ioannis Evangelium, I, 1 (PL 35:1385).

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

Plato, Timaeus, 50E.

Plato, Philebus, 25CD; Timaeus, 54C; The Republic, VII, 7 (524C); cf. Aristotle, Physica, IV, 3 (209b 35); Metaph., {A}, 6 (987b 20).

See proceedings of the Fourth Lateran Council, ch. I, "De fide catholica" (MA 22:981-82).

Pseudo-Dionysius, De divinis nominibus, V, 8 (PG 3:823).

See q. 2, a. 8.

See q. 2, a. 4: the body of that article and the replies to the sixth and ninth difficulties.

Aristotle, Metaph., {Z}, 5 (1030b 24-28).

Averroes, In Metaph., VII comm. 12 (VIII, 162M).

Plato, Timaeus, 53B, 54D seq.; cf. Aristotle, Metaph., {A}, 6 (987b 25).

Aristotle, Metaph., {B}, 3 (999a 6).

Aristotle, Ethica Nicomachea, I, 6 (1096a 19).

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

Aristotle, Metaph., {A}, 9 (990b 28).

Aristotle's conclusion from Plato's teaching: see Aristotle, Metaph., {A}, 9 (990b 30); Plato, Parmenides, 129A seq.

Plato, Parmenides, 131C seq.; cf. Aristotle, Eth. Nicom., I, 6 (1096a 17 seq.)

Pseudo-Dionysius, De divinis nominibus, V, 9 (PG 3:823). For Clement see q. 3, a. 2, n. 10.

See q. 2, a. 4.

Aristotle, Metaph., {A}, 9 (990b 23-29).

Plato, Phaedo, 100D seq.; Parmenides, 129A seq.

In the reply and in the answer to the third difficulty.

See q. 3, aa. 1-3.

Plato, Parmenides, 131B seq.; 134D; The Republic, X, 2 (597C).

See q. 3, aa. 4, 7.

Aristotle, De generatione animalium, V, 1 (778a 30 seq.)

Plato, Phaedo, 102B seq.; The Republic, X, 1 (596A seq.); Parmenides, 133E seq.

See q. 2. aa. 4-5; q. 3, a. 5.

See q. 5, a. 2, and the answer to the sixth difficulty. See also q. 5, a. 3.

Avicenna, Metaph., V, 2 (87v).

St. John Damascene, De fide orthodoxa, II, 21 (PG 94:939).

St. Augustine, De Trinitate, XV, (PL 42:1071).

St. Augustine, In Ioannis Evangelium, I, 1 (PL 35:1385).

St. Augustine, De Trinitate, XV, 14 (PL 42:1076); 11 (PL 42:1072).

St. Anselm of Canterbury, Monologium, LXIII (PL 158:208).

St. Augustine, De Trinitate, XV, (PL 42:1072).

St. Basil the Great, Adv. Eunomium, V, 11-"Propterea"-(PG 29:731); cf. I, 7 (PG 29:526); 8 (PG 29:527); II, 29 (PG 29:639).

St. Augustine, De Trinitate, XV, (PL 42:1072).

Ibid., IX, 10 (PL 42:969).

Ibid., XV, 11 (PL 42:1071).

Richard of St. Victor, De Trinitate,

VI, 12 (PL 196:976).

Augustine, De Trinitate, XV, 10 (PL 42:1071).

See Alcuin, Grammatica, "De verbo" (PL 101:874); cf. Plato, The Sophist, 262C.

Aristotle, Physica, III, 1 (201a 10).

Aristotle, De anima, II, 5 (417b 5); III, 7 (431a 6).

St. Anselm of Canterbury, Monologium, XLVIII (PL 158:199).

Aristotle, Metaph., II, 2 (1042b 16 seq.)

St. John Damascene, De fide orthodoxa, I, 9 (PG 94:838).

See q. 4, a. 1, especially the answer to the fifth difficulty.

Aristotle, Metaph., {G}, 4 (1006a 19 seq.; 1007a 1 seq.).

St. Augustine, De Trinitate, IX, 10 (PL 42:969).

St. Anselm of Canterbury, Monologium, LXIII (PL 158:208).

Ibid., LXIII (PL 158:209).

St. Augustine, De Trinitate, VII, 1 (PL 42:933).

St. Anselm of Canterbury, Monologium, LXIII (PL 158:209).

St. Augustine, In Ioannis Evangelium, I, 1 (PL 35:1388).

St. Augustine, De Trinitate, VI, 2 (PL 42:925).

Richard of St. Victor, De Trinitate, VI, 12 (PL 196:976-77).

Aristotle, Topica, VI, 10 (148b 21).

See reference in n. 4 (above).

St. Augustine, De Trinitate, VII, (PL 42:933).

Aristotle, Metaph., {E}, 4 (1027b 25).

St. Basil the Great, Adversus Eunomium, V (PG 29:731, 754).

St. Augustine, De Trinitate, IX, 10 (PL 42:969).

Glossa interl., super Hebr. I:3 (VI, 134r).

St. Augustine, De Trinitate, VII, 2 (PL 42:936).

St. Athanasius, Epist. I ad Serapionem, XXIV (PG 26:587); St. John Damascene, De fide orthodoxa, I, 13 (PG 94:855); St. Basil the Great, Adversus Eunomium, V (PG 29:731).

Richard of St. Victor, De Trinitate, VI, cc. 11-12 (PL 196:975-76); St. Augustine, De Trinitate, VI, 2 (PL 42:925, 933); VII, 1 (PL 42:933).

Given in the first difficulty.

St. Basil the Great, Adversus Eunomium, V (PG 29:731).

See difficulty 4 and n. 3 (above).

St. Anselm of Canterbury, Monologium, XXXIV (PL 158:189).

St. Augustine, De Trinitate, VI, 2 (PL 42:925).

St. Anselm of Canterbury, Monologium, XXXIII (PL 158:188).

St. Augustine, De genesi ad litteram, II, 6 (PL 34:268).

This verse does not appear in Genesis 1. It is merely a combination of key words in several verses, for example, in verses six and seven, nine, and ten.

See reference in n. 3 (above).

Pseudo-Dionysius, De divinis nominibus, IX, 6 (PG 3:914).

St. Augustine, Octog. trium quaestionum, XLVI (PL 40:30).

See q. 2, a. 3, the answer to the ninth difficulty.

St. Anselm of Canterbury, Monologium, XXXIII (PL 158:188).

Pseudo-Dionysius, De divinis nominibus, II, 1 (PG 3:638); 6 (PG 3:643); 11 (PG 3:650).

Aristotle, Metaph., {D}, 15 (1021a 10); {G}, 6 (1011b 8).

St. Augustine, Octog. trium quaest., LXIII (PL 40:54).

Peter Lombard, Comm. in psalmos, ps. 61 (11 seq.) (PL 191:568); cf. St. Augustine, Enarrationes in psalmos, ps. 61:12 (PL 36:742).

St. Anselm of Canterbury, Monologium, XXXIII (PL 158:188).

Pseudo-Dionysius, De divinis nominibus, VII, 4 (PG 3:871).

St. John Damascene, De fide orthodoxa, I, 13 (PG 94:858).

St. Augustine, De Trinitate, VII, 2 (PL 42:936).

St. Augustine, De Trinitate, IX, 11 (PL 42:969).

St. Anselm of Canterbury, Monologium, XXXVI (PL 158:190).

See q. 3, a. 1.

Plato, Parmenides, 130C; cf. Aristotle, Eth. Nicom., I, 6 (1096a 35 seq.); St. Augustine, Epistola ad Diosc., Ep. CXVIII, c. 3 (PL 33:441).

This is not a matter of Catholic faith, but an opinion held by many theologians. See St. Thomas, Catena aurea in Ioannem, 1:7 (Parma XII:263).

Pseudo-Dionysius, De divinis nominibus, II, 7 (PG 3:646); IX, 7 (PG 3:915).

Aristotle, Metaph., {Z}, 6 (1031b 27); 11 (1036b 21); 14 (1039a 23).

See q. 2, a. 8.

St. Augustine, De Trinitate, VI, 10 (PL 42:931).

St. Augustine, Octog. trium quaest., LXIII (PL 40:54).

St. Anselm of Canterbury, Monologium, XXXII (PL 158:186).

Peter Lombard, Comment. in psalmos, super ps. 61:12 (PL 191:568); cf. St. Augustine, Enarr. in ps., ps. 61:12 (PL 36:742).

E.g., 2 Corinthians 3:6; Galatians 5:25; Apoc. 11:11.

See q. 4, a. 3.

See n. 3 on q. 2, a. 7.

Aristotle, Physica, VIII, 1 (250b 13).

Aristotle, De anima, II, 4 (415b 13).

St. Augustine, In Ioannis Evangelium, I, 1 (PL 35:1387).

Boethius, De consolatione philosophiae, IV, prosa 6 (PL 63:816).

Ibid., (PL 63:814).

Ibid., V, prosa 6 (PL 63:860).

Ibid., IV, prosa 6 (PL 63:817).

St. Augustine, Octog. trium quaest., XXVII (PL 40:18).

That is, the position taken in the sixth difficulty.

Boethius, De consolatione philosophiae, IV, prosa 6 (PL 63:814-15).

St. Augustine, Octog. trium quaest., XLVI (PL 40:30).

St. John Damascene, De fide orthodoxa, II, 29 (PG 94:963).

Boethius, De consolatione philosophiae, IV, prosa 6 (PL 63:820); III, prosa 12 (PL 63:779).

Ibid., IV, prosa 6 (PL 63:814-15).

Ibid., III, prosa 11 (PL 63:774).

Hugh of St. Victor, De sacramentis, I, 2, xxii (PL 176:216).

Cicero, De inventione rhetorica, II, 53.

Aristotle, Ethica Nicomachea, VI, 13 (1144b 28).

Ibid., VI, 9 (1142b 31-3); 4 (1140a 25); 7 (1141b 9).

Ibid., III, 3 (1112b 13).

Ibid., VI, 7 (1141b 10).

Ibid., VII, 8 (1151a 15).

Ibid., VI, 12 (1144a 30-35); 13 (1144b 30).

Boethius, De consolatione philosophiae, IV, prosa 6 (PL 63:815).

Aristotle, Ethica Nicomachea, VI, 13 (1144b 30); 12 (1144a 30-35).

Aristotle, Metaph., {A}, 2 (982a 17); 3 (984b 15).

Pseudo-Dionysius, De divinis nominibus, IV, 1 (PG 3:694).

Anon., Liber de causis, XVI (BA 179).

Boethius, De arithmetica, I, 32 (PL 63: 1110); II, 1 (PL 63:1113).

St. Augustine, Contra Faustum, XXVI, 5 (PL 42:482).

St. John Damascene, De fide orthodoxa, II, 29 (PG 94:963).

Anon., Liber de causis, XIX (BA 181); XXIII (BA 184).

Aristotle, De anima, II, 4 (416a 18).

St. John Damascene, De fide orthodoxa, II, 29 (PG 94:963).

Boethius, De consolatione philosophiae, III, metrum 9 (PL 63:758).

Aristotle mentions this position (De anima, I, 4 [407b 30 seq.]), ascribing it to Empedocles and others. Cf. Empedocles, frag. 17 (DL I:315).

Boethius, De consolatione philosophiae, IV, prosa 6 (PL 63:815).

St. John Damascene, De fide orthodoxa, II, 27 (PG 94:960); I, 3 (PG 94:795).

Averroes, In Phys., comm. 75 (IV, 75M).

Aristotle mentions Thales, Anaximenes, Diogenes, Heraclitus, and others as holding that there is only one cause, the material cause. See Metaph., {A}, 3 (984a 1).

Parmenides and Empedocles, according to Aristotle. See Metaph., {A}, 3 (984b 1; 984a 16).

Aristotle mentions Anaxagoras, Hermotimus of Clazomenae, and Hesiod, as early thinkers who affirmed the existence of a final cause. See Metaph., {A}, 3 (984b 10 seq.).

For Aristotle's criticism of Empedocles, see Physica, II, 8 (198b 29); De partibus animalium, I, 1 (640a 19).

Aristotle, Physica, II, 5 (196b 10); 6 (198a 5); Moses Maimonides, The Guide for the Perplexed, II, 19 (FR 184).

St. Augustine, De genesi ad litteram, IV, 12 (PL 34:305).

Aristotle, Metaph., {G}, 3 (1005b 15).

St. Hilary, De Trinitate, II, 10 (PL 10:59).

St. John Damascene, De fide orthodoxa, II, 29 (PG 94:963).

Pseudo-Dionysius, De divinis nominibus, IV, 33 (PG 3:734).

St. John Damascene, De fide orthodoxa, II, 29 (PG 94:963).

In the closing lines of the reply in q. 5, a. 2.

Aristotle, Ethica Nicomachea, I, 2 (1094b 8-11).

St. Thomas attributes this position to Aristotle and Averroes in In Sent., I, dist. xxxix, q. 2, a. 2. See also: Moses Maimonides, The Guide for the Perplexed, III, 17 (FR 282); Averroes, In Metaph., XII, comm. 52 (VIII, 158v).

In Contra gentiles, II, 41, St. Thomas names Marchius and his followers (Gnostics) as holding that there are evil things in the world, created and ruled by a supreme evil principle. See St. Augustine, De haeres., XXI (PL 42:29); XLVI (PL 42:37). Cf. Aristotle, Metaph., {A}, 4 (985a 4). Similar views held by the Manicheans, who also taught that the body is evil, were condemned by the Church. See Pope Eugene IV, "Cantate Domino" (MA 31:1737C; 1739A).

Aristotle, Metaph., {L}, 10 (1075a 12).

Ibid., (1076a 5).

See n. 6 (above).

St. John Damascene, De fide orthodoxa, II, 29 (PG 94:963).

Boethius, De consolatione philosophiae, III, prosa 12 (PL 63:779).

Averroes, In Phys., II, comm. 75 (IV, 75M).

Glossa ordinaria, super Matth. 10:29 (V, 38A).

St. Augustine, De genesi ad litteram, VIII, 9 (PL 34:379-80).

Aristotle, De generatione et corruptione, II 10 (336b 30).

Aristotle, Metaph., {L}, 10 (1075a 18).

Avicenna, De caelo, IV (37v); cf. Algazel, Metaph., I, 5 (MK 124-28 passim).

Aristotle, Physica, II, 8 (199a 15); Metaph., {a}, 2 (994a 10).

St. John Damascene, De fide orthodoxa, II, 29 (PG 94:970).

See n. 6 in the preceding article (q. 5, a. 3).

See q. 2, aa. 3-5.

Pseudo-Dionysius, De divinis nominibus, IV, 33 (PG 3:734).

St. John Damascene, De fide orthodoxa, II, 26 (PG 94:959); 28 (PG 94: 962).

In the reply of the preceding article (q. 5, a. 4).

See n. 6 in q. 5, a. 3.

Moses Maimonides ascribes this view to the sect of the Mu'tazilah: The Guide for the Perplexed, III, 17 (FR 284).

In the reply of q. 5, a. 3.

St. Gregory the Great, Moralium libri, XXIV, 20 (PL 76:314).

St. John Damascene, De fide orthodoxa, II, 29 (PG 94:963).

Hugh of St. Victor, De sacramentis, I, pt. ii, 9 (PL 176:210).

St. Augustine, De genesi ad litteram, VIII, 9 (PL 34:379).

St. Jerome, Comm. in Evang. Matthaei, III, 18 (PL 26:135).

St. Augustine, Contra adversarium legis et prophetarum, I, 4 (PL 42: 606-7); De genesi contra Manicheos, I, 21 (PL 34:188-89); Octog. trium quaest., XLI (PL 40:27).

St. Augustine, Confessionum libri tredecim, VII, 13 (PL 32:743); De civitate Dei, XII, 5 (PL 41:352-53).

Aristotle, Physica, VII, 2 (243a 5).

Boethius, De consolatione philosophiae, III, prosa 12 (PL 63:779).

St. Gregory the Great, Dialogorum libri, IV, 6 (PL 77:329).

St. Augustine, De Trinitate, III, 4 (PL 42:873).

St. Augustine, Octog. trium quaest., LIII (PL 40:36-37).

Origen, Homiliae in numeros, XIV, 2 (PG 12:680).

Hugh of St. Victor, De sacramentis, I, pt. 5, 34 (PL 176:263-64).

Anon., Liber de causis, I (BA 163).

Pseudo-Dionysius, De coelesti hierarchia, IV, I (PG 3:178).

St. Augustine, Enchiridion, XXIII (PL 40:244).

St. Augustine, De genesi ad litteram, XII, 16 (PL 34:467).

Aristotle, De anima, III, 5 (430a 18).

Pseudo-Dionysius, De coelesti hierarchia, XII, 2 (PG 3:294); XV, 9 (PG 3:339).

St. Augustine, De Trinitate, III, 4 (PL 42:873); St. Gregory the Great, Libri dialogorum, IV, 6 (PL 77:329).

Aristotle, Metaph., {L}, 8 (1073a 32); Proclus, The Elements of Theology, CXLIV-CXLV (DDS: 127-129); Moses Maimonides, The Guide for the Perplexed, II, 10 (FR 165).

Moses Maimonides, The Guide for the Perplexed, II, 11 (FR 168); Anon., Liber de causis, VII (BA 170); Avicenna, Metaph., IX, 4 (104v); Algazel, Metaph., I, v (MK 120 seq.)

See proceedings of Fourth Lateran Council, c. I: "De fide catholica" (MA 22:981-82).

St. Epiphanius, De mensuris, XXII (PG 43:276); St. Augustine, De lib. arbit., III, 11 (PL 32:1287); De Trinitate, III, 8 (PL 42:878); De civitate Dei, XII, 26 (PL 41:375).

Avicenna, Metaph., VI, 2 (92r).

Moses Maimonides, The Guide for the Perplexed, II, 7 (FR 162); cf. Proclus, The Elements of Theology, CCI (DDS 177).

St. John Damascene, De fide orthodoxa, II 7 (PG 94:894).

St. Augustine, De civitate Dei, V, 9 (PL 41:151).

Alcher of Clairvaux (Pseudo-Augustine), De spiritu et anima, XI (PL 40:787). St. Thomas may be referring to the principle laid down there that "the nature of the body, according to which all bodies are bodies, is not a body." See also ch. 15 of the same work (PL 40:791-92), as well as St. Augustine's own statement: "There are things that are acted upon, but do not act. Such are bodies" De civitate Dei, V, 9 (PL 41:151).

Averroes, De substantia orbis, II (IX, 7B).

Anon., Liber de causis, II (BA 165); IV (BA 166-67).

Ibid., III (BA 165). See q. 1, a. 1, n. 8.

St. Augustine, De civitate Dei, V, 6 (PL 41:146).

Anon., Liber de causis, I (BA 163).

Aristotle, De caelo, I, 2 (269b 1).

St. Augustine, De Trinitate, III, 4 (PL 42:873).

Pseudo-Dionysius, De divinis nominibus, IV, 4 (PG 3:699).

Aristotle, Metaph., {B}, 3 (998b 1; 999a 23).

Aristotle, De generatione et corruptione, II, 10 (336b 4; a 18).

Aristotle, De generatione animalium, IV, 10 (777b 24); I, 2 (716a 15).

Moses Maimonides, The Guide for the Perplexed, I, 72 (FR 115).

Aristotle (Metaph., {A}, 3 [983b 8 seq.]) mentions, among others, Thales, Anaximenes, Diogenes, and Anaxagoras.

Proclus, The Elements of Theology, CLXXIV (DDS 153); cf. Plato, Parmenides, 130B; Phaedo, 100D; Averroes, In Metaph., XII, comm. 18 (VIII, 305E).

The reference is to the teachings of the astrologers. See St. John Damascene, De fide orthodoxa, II, 7 (PG 94:894); St. Augustine, De civitate Dei, V 2 (PL 41:142 seq.); cf. St. Thomas, In Sent., II, dist. xv, q. 1, a. 2.

Moses Maimonides, The Guide for the Perplexed, II, 11 (FR 168); Avicenna, Metaph., IX, 4 (104v); Algazel, Metaph., I, v (MK 120 seq.); Anon., Liber de causis, VII (BA 170).

Avicenna, Metaph., IX, 5 (105r).

See proceedings of Fourth Lateran Council, c. I: "De fide catholica" (MA 22:981-82).

Aristotle, De somno et vigilia, II (463b 24).

Avicebron, Fons vitae, II, 10 (42).

Moses Maimonides, The Guide for the Perplexed, I, 73 (FR 124). According to Maimonides, this position, described by St. Thomas, was held by the sect of the Mu'tazilah.

St. John Damascene, De fide orthodoxa, II, 27 (PG 94:960).

Aristotle, De generatione et corruptione, I, 7 (324a 1).

Averroes, De substantia orbis, II (IX, 7E).

Anon., Liber de causis, II (BA 165); IV (BA 166-67).

Ibid.; cf. Proclus, The Elements of Theology, CLXXIV (DDS 153).

St. Augustine, De Trinitate, III, 9 (PL 42:877).

Ibid. (PL 42:878).

Ibid. (PL 42:877).

St. Albert the Great, In Sent., II, d. 18, G, a. 7 (BO XXVII:322); St. Bonaventure, In Sent., II, d. 18, a. 1, q. 2 (QR II:436 seq.); q. 3 (QR II:440); Alexander of Hales, Summa Theol., I-II, n. 234 (QR II:291).

Avicenna, Metaph., IX, 5 (105r); cf. Suffic., I, 7 (17v).

Moses Maimonides, The Guide for the Perplexed, II, 7 (FR 162 seq.); cf. Proclus, The Elements of Theology, CCI (DDS 177).

St. Augustine, Enchiridion, LVIII (PL 40:260); Ad Orosium contra Priscillianistas, XI (PL 42:678).

St. Jerome, Commentarius in Ecclesiasten (PL 23:1068). See editors' n. 8 on same page.

St. John Damascene, De fide orthodoxa, II, 6 (PG 94:886).

Aristotle, Physica, VIII, 3 (253a 22 seq.); 1 (250b 15 seq.); cf. Algazel, Metaph., I, v (MK 124).

Aristotle, De generatione et corruptione, I, 6 (323a 30; 323a 13).

In the seventeenth difficulty of this article.

Averroes, In Phys. VIII, comm. 37 (IV, 376H).

St. John Damascene, De fide orthodoxa, II, 7 (PG 94:894).

Gilbert de la Porrée, De sex principiis (PL 188:1264).

Isaac Israeli, De definicionibus. (Edited by J. T. Muckle in AHDLM, XI [1937-38] 317).

See St. John Damascene, De fide orthodoxa, II, 7 (PG 94:894); cf. Pseudo-Aristotle, Problemata, XIV, 8 (Oxford VIII: 909a 8); St. Augustine, Enarr. in ps. 72:16 (PL 36:924).

St. John Damascene, De fide orthodoxa, II, 7 (PG 94:894).

St. Augustine, De civitate Dei, V, 1 (PL 41:141); De genesi ad litteram, II, 17 (PL 34:278).

St. Gregory the Great, Quadraginta homiliarum in Evang., I, 4 (PL 76:1112).

St. Augustine ascribes this view to Cicero: De civitate Dei, V, 9 (PL 41:148); cf. Cicero, De divinatione, II; 5, 7, 26; De fato, 11. See Epicurus, {Kuriai Doxai}, I (Bailey: 95).

St. Augustine, De civitate Dei, V, 9 (PL 41:148-49).

Cicero, De divinatione, II, 7.

Aristotle, De anima, III, 10 (433b 12).

Avicenna Metaph., X, 1 (108r); cf. St. Augustine, Enarr. in ps. 72:16 (PL 36:924); Cicero, De divinat., II, 44; St. Thomas, In Sent., II, dist. xv, q. 1, a. 3.

Aristotle, De anima, III, 4 (429a 24).

Aristotle, De generatione animalium, II, 3 (736b 22).

Avicenna, Metaph., X, I (108r).

Ibid., IX, 7 (107r)

See A. R. Motte, "Une fausse accusation," RSPT, XXII (1933), 27-46; Benedict XII, "Benedictus Deus" (MA 25:987A).

Pseudo-Dionysius, De coelestia hierarchia, X (PG 3:274).

Aristotle, De anima, III, 7 (431a 18).

Ibid., III, 11 (434a 14).

St. Augustine, Liber de praedestinatione sanctorum, III (PL 44:965); VI (PL 44:969); XVI (PL 44:985); XVII (PL 44:985).

Aristotle, Ethica Nicomachea VI, 2 (1139a 31); IX, 4 (1166a 15).

Actually, this description of predestination is found, not in St. Augustine, but in Peter Lombard, Libri IV Sententiarum, I, dist. 40, 2 (QR I:251). See, however, St. Augustine, De dono perseverantiae, XIV (PL 45: 1014).

See reference immediately above.

Glossa interl., super 1 Cor. 8:3 (VI, 44v).

Ibid., super 2 Tim. 2:19 (VI, 125v); Glossa ordinaria super 2 Tim. 2:19 (VI, 125DE); cf. Peter Lombard, Collectanea in Epist. S. Pauli, in epist. II ad Tim., 2 (PL 192:371).

In the sixth and eighth difficulty.

Original source of quotation: St. Augustine, De dono perseverantiae, XIV (PL 45:1014). See, however, Glossa ordinaria, super Rom. 8:29 (VI, 19F).

Aristotle, Ethica VI, 3 (1139b 15).

In the first argument of "to the contrary."

In q. 5, a. 1, reply.

Cicero, De inventione rhetorica, II, 53.

St. Augustine, Confessionum libri tredecim, I, 6 (PL 32:664); Boethius, De consolatione philosophiae, IV, prosa 6 (PL 63:816); St. Irenaeus, Contra haereses, II, 26 (PG 7:801). Cf. Avicenna, Metaph., VIII, 6 (100r).

In the replies of q. 5, aa. 1-2.

Aristotle, Ethica Nicomachea, VI, 2 (1139a 33).

Aristotle, De anima, III, 10 (433a 14).

Ambrosiaster (Pseudo-Ambrose), Comment. in Epist. ad Rom., IX, 15 (PL 17:142-43). See Glossa ordinaria, super Rom. 9:15 (VI, 21E).

St. John Damascene, De fide orthodoxa, II, 29 (PG 94:970).

See Peter Lombard, Collectanea in Epist. S. Pauli, in Epist. ad Rom., IX (PL 191:1458-59); Jeremias 31; Osee 3.

Origen, Homiliae in numeros, III, 2 (PG 12:594). See Malachias 1:2-3.

See Peter Lombard, Collectanea in Epist. S. Pauli, in Epist. ad Rom., IX (PL 191:1458-59).

In the reply of the preceding article.

St. Augustine, De diversis quaestionibus ad Simplicianum, I, q. 2, 11 (PL 40:117).

St. Anselm of Canterbury, Dialogus de casu diaboli, III (PL 158:332).

Pseudo-Dionysius, De divinis nominibus, IV, 33 (PG 3:734); 34 (PG 3:734).

Aristotle, Categoriae, XII (14a 29).

Glossa ordinaria, super Rom. 9:12 (VI, 21E); Glossa interl., super Rom. 9:12 (VI, 21rv); cf. Peter Lombard, Collectanea in Epist. S. Pauli, in Epist. ad Rom., IX (PL 191:1458).

Glossa ordinaria, super Rom. 9:14 (VI, 21E); Glossa interl., super Rom. 9:14 (VI, 21v); cf. Peter Lombard, Collectanea in Epist. S. Pauli, in Epist. ad Rom., IX (PL 191:1459).

With Spiazzi. The reading of the Leonine, et sic ut prius, can hardly stand as the conclusion of the first difficulty to the contrary.

In the reply of q. 6, a. 1.

St. Augustine, De libero arbitrio, I, 14 (PL 32:1237).

Anon. ("William of St. Theodoric"),

Disput. altera adv. Abaelardum (PL 180:317 seq.); Robert Pulleyn, Sententiarum libri octo, I, 15 (PL 186:713); St. Bonaventure, In Sent., I, dist. XLIV, a. 1, q. 1 (QR I:781 seq.); Hugh of St. Victor, De sacramentis, I, ii. 22 (PL 176:214).

Abelard, Theologia christiana, V (PL 178:1324-30); Intro. ad theologiam (PL 178:1096); cf. Apologia (PL 178:107).

St. Augustine, Enchiridion ad Laurentium, XCVIII (PL 40:277); XCIX (PL 40:278).

Peter Lombard, Libri IV Sententiarum, I, dist. 41, 2 (QR I:254). St. Augustine retracted in Retractationum libri duo, I, 23 (PL 32:621).

St. Augustine, De correptione et gratia, XIII (PL 44:940).

St. Gregory the Great, Moralium libri, XXV, 8 (PL 76:331).

St. Anselm of Canterbury, De concordia praescientiae et praedestinationis, II, 3 (PL 158:520); I, 1 (PL 158:507).

Aristotle, De interpretatione, XII (21b 11). Cf. IX (19a 10); De generatione et corruptione, II, 11 (337b 5).

Glossa ordinaria, super Rom. 8:29 (VI, 19F). See also: St. Augustine, De dono perseverantiae, XIV (PL 45:1014); Peter Lombard, Collectanea in omnes D. Pauli Apostoli epistolas, super Rom. 8:29 (PL 191:1449).

St. Augustine, De praedestinatione sanctorum, XVII (PL 44:985).

See n. 5.

Boethius, De consolatione philosophiae, V, prosa 6 (PL 63:860).

See q. 2, aa. 12-13.

See q. 5, a. 3.

See, for example, St. Paul's Epistle to the Romans 8:28-29; Epistle to the Ephesians 1:4-5.

See, for example, St. Augustine, De praedestinatione sanctorum, XVIII (PL 44:987-88).

See q. 2, a. 13, reply.

Difficulty 8 of this art.

Porphyry, Isagoge (Aristotelis Opera. Edidit Academia Regia Borussica. Berlin, 1836. IV, p. 4, no. 5).

Glossa ordinaria, super Deut. 1:11 (I, 330B).

Ibid., super Lucam 5:6 (V, 138F).

St. Augustine, De correptione et gratia, XIII (PL 44:940).

St. Augustine, Enchiridion, XXIX (PL 40:246).

See Summa Theologiae, III (suppl.), q. 83, a. 2. This section of the Summa was compiled by Reginald of Piperno.

See St. Albert the Great, In Sent. I, dist. xl, a. 11 (BO XXVI, 319).

In the first difficulty of q. 6, a. 3, namely, "If another will not receive it [predestination] unless this one were to lose it, then the number of the elect is certain."--St. Augustine, De correptione et gratia, XIII (PL 44:940).

See q. 6, a. 3.

Glossa interl., super Deut. 1:12 (I, 330r).

St. Gregory the Great, Moralium libri, XX, 32 (PL 76:175). Apparently, the manuscript St. Thomas knew differed from the modern editions, for the present reading is: "Although He may change a thing, He never changes His election" ("Quamvis rem mutet, consilium non mutet"). For a fuller understanding of this response, see also: De veritate, q. 12, a. 11, ad 3; q. 6, a. 6, ad 2m in contra.; q. 15, a. 3; Summa Theologiae, I, q. 19, a. 6, corp. and ad 1m; I, q. 19, a. 7, ad 2m; I-II, q. 74, a. 7, c.; I-II, q. 96, 1, ad 1m.

In q. 2, a. 12.

In the response to the tenth difficulty in the preceding article.

This passage occurs in a sermon of doubtful origin, but attributed in the past to St. Augustine. See St. Augustine, Sermones ad populum, sermo 382, iv (PL 39:1686).

St. John Damascene, De iis qui in fide dormierunt, XVI (PG 95:262-63). This sermon, however, is probably not the work of St. John.

In a. 2 of this question.

See quotation from Epicurus in Nemesius, De natura hominis, XLIV (PG 40:795); see also St. Gregory of Nyssa, De deitate Filii et Spiritus Sancti (PG 46:559).

In the Summa Theologiae (I, q. 23, a. 8), St. Thomas no longer attributes this opinion to the Stoics. Instead, he assigns it to a school of Egyptian thought. See Nemesius, De natura hominis, XXXVI (PG 40:746).

Avicenna, Metaph., X, 1 (108ra).

See Leo IX, "Symbolum fidei" (MA 19:663A); proceedings of Council of Valence: canons 2-3 (MA 15:3A seq.).

Anon., Liber de causis, I (BA 163).

St. Gregory the Great, Dialogorum libri IV, I, 8 (PL 77:188).

Boethius, De consolatione philosophiae, V, prosa 6 (PL 63:862).

Glossa ordinaria, super Apoc. 20:12 (VI, 271A).

St. Gregory the Great, Moralium libri, XXIV, 8 (PL 76:295).

Glossa interl., super Ecclus. 24:32 (III, 412v).

St. Augustine, De civitate Dei, XX, 15 (PL 41:681).

Ibid., XX, 14 (PL 41:680).

Ibid., XX, 15 (PL 41:681).

Aristotle, De sensu et sensato, I (437a 12).

Apoc. 3:2.

St. Augustine, De civitate Dei, XX, 14 (PL 41:680).

Glossa ordinaria, super ps. 39:8 (III, 143B); Peter Lombard, In psalm., super ps. 39:8 (PL 191:403).

See the reply in q. 4, a. 2.

St. Augustine, De Trinitate, XV, 11 (PL 42:1072); XV, 14 (PL 42:1077).

St. Augustine, De civitate Dei, XX, 15 (PL 41:681).

Glossa ordinaria, super ps. 68:29 (III, 182F); Peter Lombard, In psalm., super ps. 68:29 (PL 191:639).

Alexander of Hales, Summa Theologica, I, n. 257 (QR I:349).

See q. 4, a. 2, the reply and the answers to the first and seventh difficulties.

St. Augustine, De civitate Dei, XX, 15 (PL 41:681).

St. Augustine, De civitate Dei, XX, 15 (PL 41:681).

See q. 7, a. 3, reply.

See q. 7, a. 1, reply; a. 3, answer to the third difficulty.

See n. 1 (above).

St. Augustine, De civitate Dei, XX, 15 (PL 41:681).

Pseudo-Dionysius, De divinis nominibus, VI, 1 (PG 3:855).

St. Augustine, De civitate Dei, XX, 15 (PL 41:681).

See q. 7, aa. 1, 2, 4.

St. Augustine, De civitate Dei, XX, 15 (PL 41:681).

In the answer to the second difficulty in this article.

See q. 2, a. 7, n. 3.

See q. 7, aa. 1, 4-6.

Glossa ordinaria, super Apoc. 3:5 (VI, 245E).

St. Augustine, De civitate Dei, XX, 15 (PL 41:681).

See references given above in n. 2.

Pseudo-Dionysius, De divinis nominibus, II, 4 (PG 3:642); II (PG 3:650).

See q. 7, aa. 1, 4-6.

Aristotle, Metaph., {A}, 2 (982b 28).

Glossa ordinaria, super Lucam 10:20 (V, 152E). Cf. Ven. Bede, Homilia LXVIII (PL 94:447); In Lucae Evang., III (PL 92:466).

See q. 7, aa. 1, 4, 6, 7.

Pseudo-Dionysius, De divinis nominibus, I, 1 (PG 3:587).

Cf. St. Albert the Great, Summa Theol., I, Tr. XVII, Q. 69, m. 1, sol. (BO XXXI:717).

Alexander of Hales, Summa Theol., I, n. 255 (QR I:347); n. 260 (QR I:353).

St. John Chrysostom, Homiliae in Ioannem, XV, 18 (PG 59:98).

Walafrid Strabo, Glossa ordinaria, super Exod. 33:11 (PL 113:289).

St. Augustine, Enarrationes in psalmos, in ps. 118, sermo viii (PL 37:1522).

St. John Chrysostom, Homiliae in Ioannem, XV, 18 (PG 59:98).

Pseudo-Dionysius, De divinis nominibus, I, 5 (PG 3:594).

St. John Damascene, De fide orthodoxa, I, 4 (PG 94:798).

Pseudo-Dionysius, Epistola prima Caio monacho (PG 3:1066).

Pseudo-Dionysius, De divinis nominibus, I, 4, (PG 3:594).

Pseudo-Dionysius, Epistola prima Caio monacho (PG 3:1066).

Boethius, De consolatione philosophiae, V, prosa 4 (PG 3:850).

St. Augustine, Enarrationes in psalmos, in ps. 118, sermo viii (PL 37:1522).

Amaury de Bène. See Autour du décret de 1210, III: G. C. Capelle, Amaury de Bène. (Bibl. Thom., XVI. Paris, 1932, p. 105). Also A. R. Motte, O.P., "Une fausse accusation," RSPT (1933), 27-46.

For the official condemnation of this position in the thirteenth century, see A. R. Motte, O.P., "Une fausse accusation," RSPT (1933), 27-46. See also Benedict XII, "Benedictus Deus" (MA 25:987A).

Aristotle, Ethica Nicomachea, X, 4 (1174b 14-16).

See references given in n. 13 (above).

Averroes, In De anima, III, comm. 5 (VI, 164v).

Peter Lombard, Libri IV Sententiarum, II, dist. 2, 5 (QR I:316); II, dist. 4, 1 (QR I:325-26). See also Hugh of St. Victor, De sacramentis, I, pt. 5, 5 (PL 176:249).

In the reply and answer to the ninth difficulty.

Cf. Glossa ordinaria, super Philipp. 3:12 (VI, 101F); Peter Lombard, Collectanea in Epist. S. Pauli, in Epist. ad Philipp. III (PL 192:247).

St. Ambrose, Expositio Evangelii secundum Lucam, I, 1 (PL 15:1624).

St. Augustine, Epistola CXLVII De videndo Deum, VIII (PL 33:605).

Ibid., IX (PL 33:605).

See the answer to the second difficulty.

St. Augustine, De genesi ad litteram, II, 8 (PL 34:269-70).

See Alexander of Hales, Summa Theologica, I-II, 100 (QR II:126); Hugh of St. Victor, De sacramentis, I, pt. 5, xix (PL 176:254); Peter Lombard, Libri IV Sententiarum, II, dist. 3, iv (QR I:320).

Pseudo-Dionysius, De divinis nominibus, IV, 22 (PG 3:723).

Averroes, In De anima, III, comm. 36 (VI2, 179C); cf. Aristotle, De anima, III, 4 (430a 1).

Themistius, In De anima, VI, 7 (CG V3, 114.31 sq.); cf. In Metaph., {L}, 9 (CG V5, 33.38).

St. Augustine, De Trinitate, XIII, 1 (PL 42:1014-15).

St. Augustine, Confessionum libri tredecim, X, 17 (PL 32:790).

Alcher of Clairvaux (Pseudo-Augustine), De spiritu et anima, XIII (PL 40:788).

Ibid., VI (PL 40:783).

St. Augustine, De Trinitate, XIII, 19 (PL 42:1033).

St. Augustine, De genesi ad litteram, II, 8 (PL 34:270).

St. Augustine, De Trinitate, IX, 4 (PL 42:963-64); XIII, 2 (PL 42:1017).

Alcher of Clairvaux (Pseudo-Augustine), De spiritu et anima, XII (PL 40:788).

Anon., Liber de causis, VII (BA 171).

Glossa ordinaria, super Rom. 1:20 (VI, 5B).

Isaac Israeli, Liber de definicionibus (MK: 313) in AHDLM XII-XIII (1937-38), 313.

Aristotle, Metaph., {A}, 1 (993b 10).

Aristotle, De caelo, II, 12 (292b 10-20).

St. Isidore, Sententiarum libri tres, I, 10 (PL 83:556).

Pseudo-Dionysius, De divinis nominibus, IV, 22 (PG 3:723).

Aristotle, De anima, III, 4 (429b 30).

St. Gregory the Great, Moralium libri, XVI, 27 (PL 75:1137).

St. Gregory the Great, Libri dialogorum, II 35 (PL 66:198)

Ibid., IV, 33 (PL 77:376).

Ibid., II, 35 (PL 66:200).

St. Augustine, De Trinitate, XV, 16 (PL 42:1079). See also De genesi ad litteram, VIII, 24 (PL 34:390).

Alcher of Clairvaux (Pseudo-Augustine), De spiritu et anima, IX (PL 40:785).

Aristotle, De anima, III, 4 (429b 3).

St. Jerome, Commentariorum in Epistolam ad Ephesios, II, 3 (PL 26:514).

Pseudo-Dionysius, De ecclesiastica hierarchia, VII, 11 (PG 3:567).

St. John Chrysostom, Homiliae in Ioannem, XV (PG 59:98); XIV (PG 59:94).

In q. 8, a. 2.

See Peter Lombard, Libri IV Sententiarum, III, dist. 14, i (QR II:608); St. Anselm of Canterbury, Cur Deus homo?, II, 13 (PL 158:413); St. Fulgentius, Epistolae, XIV, q. 3 (PL 65:418-19).

See Clement of Alexandria, Stromatum libri octo, VII, 10 (PG 9:479, 482).

See John 14:2; St. Augustine, Enchiridion, CXI (PL 40:284); St. Gregory the Great, Moralium libri, IV, 36 (PL 75:677).

Pseudo-Dionysius, De coelesti hierarchia, VII, 3 (PG 3:210); X, 3 (PG 3:274); De ecclesiastica hierarchia, VI, 3, vi (PG 3:537).

Pseudo-Dionysius, De divinis nominibus, IV, 7 (PG 3:703); V, 2 (PG 3:815); 7 (PG 3:822).

Peter Lombard, Libri IV Sententiarum, II, dist. 11, ii (QR I:356). See also Haymo, In divini Pauli Epistolas expositio: in epistolam ad Ephesios, III (PL 117:715).

See n. 18 (above).

St. Augustine, Confessionum libri tredecim, V, 4 (PL 32:708).

St. Augustine, De genesi ad litteram, VIII, 21 (PL 34:388); 22 (PL 34: 389); 23 (PL 34:390).

Aristotle, Physica, IV, 14 (223b 21).

Anon., Liber de causis, IX (BA 173).

Aristotle, De anima, III, 4 (429b 32).

Pseudo-Dionysius, De coelesti hierarchia, VI, 1 (PG 3:199). The argument, however, was drawn from an incorrect translation. In a later translation, the same passage reads: "Angels do know their own powers. . . ." And this is how the present text reads. St. Thomas knew of the mistake when he came to write his Summa Theologiae (see I, q. 56, a. 1, ad 1m).

Aristotle, De anima, III, 4 (430a 3-5).

Aristotle, Physica, VIII, 4 (254b 30).

Boethius, De consolatione philosophiae, V, prosa 4 (PL 63:849).

Avicenna, De anima, V, 6 (26rv).

Anon., Liber de causis, XIV (BA 177).

Averroes, In De anima, III, comm. 20 (VI2, 164D).

Pseudo-Dionysius, De coelesti hierarchia, VI, 1 (PG 3:199). See n. 1 to q. 8, a. 6.

Anon., Liber de causis, VII (BA 171).

See proceedings of Fourth Lateran Council, c. I: "De fide catholica" (MA 22:981-82).

Boethius, Commentaria in Porphyrium, I (Mox de generibus), (PL 64:85).

Anon., Liber de causis, VII (BA 171).

Pseudo-Dionysius, De divinis nominibus, IV, 5 (PG 3:699); De coelesti hierarchia, XIII, 3 (PG 3:302-03).

Origen, Commentaria in Evangelium Ioannis, II, 20 (PG 14:158-59).

St. Augustine, De vera religione, XXXI (PL 34:147).

Anon., Liber de causis, X (BA 174).

Witelo, Lib. de intell., XVII (BK 22).

Aristotle, De anima, III, 4 (429a 24).

St. Augustine, De genesi ad litteram, XII, 12 (PL 34:464-65).

Ibid., 24 (PL 34:474-75).

Averroes, In Metaph., XII, comm. 17 (VIII, 303D); cf. Destruct. destruct., III (IX, 52M); In De anima, III, comm. 15 (VI2, 159F). Leonine reads: "in XI Metaphysicae." At this stage Thomas did not yet know of the existence of Met. {K} and therefore numbered {L} as XI, but later as XII.

Pseudo-Dionysius, De ecclesiastica hierarchia, I, 1 (PG 3:371); De coelesti hierarchia, I, 3 (PG 3:122-23).

Aristotle, Metaphysica, {L}, 9 (1074b 15-35). Leonine reads: "in XI Metaphysicae." See n. 14.

Pseudo-Dionysius, De coelesti hierarchia, XV, 1 (PG 3:327); VII, 2 (PG 3:207); 3 (PG 3:210).

Ibid., XV, 3 (PG 3:331); VII, 4 (PG 3:211).

See Avicenna, Metaphysica, IX, 4 (104v); Anon., Liber de causis, VII (BA 170); Algazel, Metaphysica, pt. 1, 5 (MK 120 seq.). See also St. Albert the Great, Summa de creaturis, II, q. 5, a. 4 (BO XXXV:82-83).

Averroes, In Metaph., XII, comm. 44 (VIII, 328v).

Anon., Liber de causis, VII (BA 171).

Avicenna, Metaph., III, 8 (82v).

Cited in the second paragraph of the reply. See n. 14 (above).

See nn. 17-18 (above).

St. Augustine, De Trinitate, IX, 3 (PL 42:963).

Anon., Liber de causis, VII (BA 171).

See Origen, Peri archon, I, 8 (PG 11: 176-77); 9 (PG 11:230); St. Bonaventure, Commentarii in quatuor libros Sententiarum, II, dist. 3, pt. 1, a. 2, q. 1 (QR II:103); Alexander of Hales, Summa Theologica, II, II, aa. 1-2, Nos. 113-14 (QR II:153-56).

See St. Thomas, Summa Theologiae, I, q. 50, a. 4; Summa contra gentiles, II, 95.

Alexander of Hales, Summa Theologica, I-II, n. 130 (QR II:178).

Cited two paragraphs above. See n. 25 (above).

In the reply of q. 8, a. 6.

Aristotle, De anima, III, 7 (431b 25-29); 6 (430a 27); 4 (429a 28).

See Pseudo-Dionysius, De divinis nominibus, V, 9 (PG 3:823); for a brief discussion of the controverted identity of Clement, see editor's note in St. Thomas's In librum beati Dionysii De divinis nominibus (edited by C. Pera, O.P., Rome, Marietti, 1950), p. 251.

Ibid., VII, 2 (PG 3:870).

Ibid., (PG 3:867, 870).

Ibid., IV 22 (PG 3:723).

Anon., Liber de causis, IX (BA 173).

Ibid.

See Avicenna, Metaph., IX, 6 (105v); Anon., Liber de causis, VII (BA 170).

Avicenna, Metaph., II, 1 (74v); I, 9 (74v).

Ibid., IX, 4 (104v); Algazel, Metaph., I, v (MK 120 seq.); Anon., Liber de causis, VII (BA 170); Moses Maimonides, The Guide for the Perplexed, II, 11 (FR 168).

Anon., Liber de causis, XI (BA 175).

Pseudo-Dionysius, De divinis nominibus, XIII, 1 (PG 3:978); 3 (PG 3:979).

Aristotle, Metaph., {A}, 2 (994b 17); {B}, 3 (998b 22); {L}, 7 (1072b 10).

Averroes, In Metaph., V, comm. 21 (VIII, 131A).

For clarity we retain the second eo modo quo, which the Leonine text omits.

In q. 8, a. 9.

In q. 8, a. 6.

St. John Damascene, De fide orthodoxa, II, 3 (PG 94:874).

St. Jerome, Comment. in Epistolam ad Ephesios, II, 3 (PL 26:514-15).

Pseudo-Dionysius, De coelesti hierarchia, VIII, 1 (PG 3:210).

Aristotle, De anima, I, 1 (402b 8).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:870).

See q. 8, a. 8.

Alexander of Hales, Summa Theol., I-II, n. 137 (QR II:185).

Aristotle, Metaph., {I}, 8 (1058a 23); {D}, 28 (1024b 10); {I}, 8 (1057b 35).

This opinion is ascribed by St. Augustine to Apuleius: De civitate Dei, VIII, 16 (PL 41:241); IX, 8 (PL 41:263); Cf. Apuleius, De deo Socratis (DD 135).

Cf. St. Bernard of Clairvaux, Sermones in Cantica Canticorum, V (PL 183:800).

Pseudo-Dionysius, De coelesti hierarchia, IV, 4 (PG 3:182).

St. Augustine, De genesi ad litteram, V, 19 (PL 34:335).

In a. 12 of this question.

St. John Damascene, De fide orthodoxa, II, 3 (PG 94:874).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:867).

Pseudo-Dionysius, De coelesti hierarchia, XII, 2 (PG 3:291).

Anon., Liber de causis, IX (BA 173).

In the reply of the preceding article.

Pseudo-Dionysius, De mystica theologia, I, 2 (PG 3:999); De divinis nominibus, IV, 7 (PG 3:703); V, 2 (PG 3:815); 7 (PG 3:822).

Boethius, Comment. in Porphyrium, I ("Mox de generibus"), (PL 64:85).

Aristotle, De anima, II, 2 (414a 13); De generatione animalium, II, 3 (736b 22).

Aristotle, De anima, III, 4 (429b 21); 7 (431b 2); Metaph., {Z}, 10 (1036a 9).

Aristotle, Metaph., {K} 6 (1063a 10).

Ibid., {I}, 1 (1053a 24).

St. Augustine, De cura pro mortuis, XIII (PL 40:604)

St. Augustine, De Trinitate, VIII, 4 (PL 42:951).

Aristotle, Analytica posteriora, I, 1 (71a 17-25).

Boethius, De consolatione philosophiae, V, prosa 4 (PL 63:849).

St. Albert the Great attributes this position to Isaac and Moses Maimonides. See St. Albert, Comment. in Sentent., II, dist. 3, a. 16 (BO XXVII:94); Moses Maimonides, The Guide for the Perplexed, II, 7 (FR 162); 9 (FR 165-66); III, 17 (FR 286); Isaac Israeli, Liber de definicionibus, II (edited by J. T. Muckle, AHDLM, XI [1937-38], 332).

See Epistle to the Hebrews 1:14; Matthew 18:10.

Aristotle, De anima, I, 5 (410b 3-7).

Alexander of Hales, Summa Theol., I-II, n. 137 (QR 11:185).

Pseudo-Dionysius, De divinis nominibus, VII, 2 (PG 3:867).

St. Augustine, De genesi ad litteram, II, 8 (PL 34:269).

In a. 9 of this question.

Avicenna, Metaph., IX, 6 (105v).

St. Bonaventure, In Sent., II, dist. iii, p. 2, a. 2, q. 1 (QR II:120).

Anon., Liber de causis, VII (BA 170); Proclus, The Elements of Theology, CLXXIV (DDS 153).

In the reply of q. 8, a. 9.

St. Gregory the Great, Moralium, XII, 21 (PL 75:999); Libri dialogorum IV, 33 (PL 77:376).

Boethius, De consolatione philosophiae, V, prosa 6 (PL 63:860); prosa 4 (PL 63:849).

St. Gregory the Great, Libri dialogorum, IV, 26 (PL 77:357).

In a. 9 of this question.

Aristotle, De interpretatione, IX (19a 35)

Hugh of St. Victor, De sacramentis, I, 5, xviii (PL 176:253).

Reading faciendum esset of Hugh's text (loc. cit.) for the facturi essent of St. Thomas. Sense and grammatical usage seem to demand this.

Averroes, In Phys., II, comm. 11 (IV, 52B).

In the answer to the third difficulty in a. 9 of this question.

St. Augustine, De genesi ad litteram, XII, 12 (PL 34:464).

See Tertullian, De anima, XXII (PL 2:728); cf. VI (PL 2:695); Plato, Timaeus, 71E; Cicero, De divinatione, II, 58. See also St. Augustine, De doctrina christiana, II, 23 (PL 34:52).

See n. 8 (above).

See n. 8 (above).

St. Augustine, De genesi ad litteram, XII, 17 (PL 34:467).

St. Augustine, De divinatione daemonum, V (PL 40:586). In this quotation, reading hominum dispositiones as found in Augustine, loc. cit., for hominum disputationes, found here. Cf. S.T., I, q. 57, a. 4, c.

Origen, Comment. in Epist. ad Romanos, II, 10 (PG 14:894).

St. Augustine, De Trinitate, IX, 12 (PL 42:970, 972).

Ibid.; XI, 4 (PL 42:990); X, 8 (PL 42:979).

Pseudo-Dionysius, De ecclesiastica hierarchia, VI, 6 (PG 3:538).

St. Augustine, De genesi ad litteram, XII, 17 (PL 34:467). We have translated this as St. Thomas apparently understood the passage. However, from the context in St. Augustine, a closer translation would seem to be: "If demons could see clearly the internal beauty of men's virtues, they would not tempt men."

Aristotle, De anima, III, 7 (431b 2).

St. Augustine, De Trinitate, XV, 16 (PL 42:1079).

St. Augustine, De genesi ad litteram, IV, 32 (PL 34:316).

St. Augustine, De Trinitate, XIV, 8 (PL 42:1044); X, 11 (PL 42:983).

Anon., Liber de causis, IX (BA 173).

Ibid.

Aristotle, Topica, II, 10 (114b 34).

St. Augustine, De Trinitate, X, 8 (PL 42:979); XI, 4 (PL 42:990).

Algazel, Metaph., I, 3, ii (MK 65).

Aristotle, Metaph., {D}, 28 (1024b 10); {I}, 8 (1057b 35).

Ibid., {E}, 4 (1027b 23-25).

St. Augustine, De Trinitate, XIV, (PL 42:1047); X, 12 (PL 42:984).

Anon., Liber de causis, VII (BA 171).

Pseudo-Dionysius, De divinis nominibus, IV, 1 (PG 3:694).

Aristotle, Ethica Nicomachea, X, 4 (1174b 5-10).

In the fourth difficulty. See n. 2 (above).

In aa. 12-13 of this question.

Pseudo-Dionysius, De divinis nominibus, IV, 8 (PG 3:703).

St. Augustine, De divinatione daemonum, V (PL 40:586).

St. Maximus, In librum De divinis nominibus, in cap. VII, 2 (PG 4:346).

Aristotle, Metaph., {A}, 1 (981a 5).

St. Augustine, De divinatione daemonum, V (PL 40:586); De genesi ad litteram, XII, 17 (PL 34:467).

Pseudo-Dionysius, De divinus nominibus, VII, 2 (PG 3:867). St. Thomas uses a slightly different translation of this passage in S.T., I, q. 58, a. 3, s.c.

Pseudo-Dionysius, De coelesti hierarchia, VII, 2 (PG 3:207).

Alcher of Clairvaux (Pseudo-Augustine), De spiritu et anima, I (PL 40:781).

Ibid.

Ibid., XII (PL 40:788).

St. Maximus, In librum De divinis nominibus, in cap. VII, 2 (PG 4:346).

Anon., Liber de causis, IX (BA 173).

Pseudo-Dionysius, De divinis nominibus, VII, 3 (PG 3:872).

Ibid., IV, 8 (PG 3:703).

Ibid.

Ibid.

Ibid., IV, 9 (PG 3:706).

Ibid.

Ibid.

In the answer to the fourth difficulty in this article.

Pseudo-Dionysius, De divinis nominibus, IV, 22 (PG 3:723).

St. Augustine, De genesi ad litteram, IV, 22 (PL 34:311-12).

Ibid.; 24 (PL 34:313).

St. Augustine, De civitate Dei, XI, 29 (PL 41:343).

St. Augustine, De libero arbitrio, II, 13 (PL 32:1260).

Ibid., IV, 22 (PL 34:312); V, 18 (PL 34:334).

St. Augustine, De genesi ad litteram, IV, 26-33 (PL 34:314-318).

See Genesis 1.

St. Anselm of Canterbury, De divinitatis essentia monologium, XXXVI (PL 158:190).

St. Augustine, De genesi ad litteram, IV, 25-26 (PL 34:313-14).

See Genesis 1:5.

St. Augustine, Enarr. in ps. 74:8-10 (PL 36:953).

St. Augustine, De genesi ad litteram, IV, 24 (PL 34:313).

Ibid., II, 8 (PL 34:269); III 20 (PL 34:292).

In the closing lines of the reply in q. 8, a. 16.

St. Augustine, De genesi ad litteram, IV, 22-24 (PL 34:312-313).

Ibid., IV, 22 (PL 34:312).

Ibid., IV, 23-24 (PL 34:312-13); 29-31 (PL 34:315-16).

St. Augustine, De libero arbitrio, II, 17 (PL 32:1265).

Aristotle, Metaph., {H}, 3 (1044a 1).

Peter Lombard, Collectanea in Epist. S. Pauli, in 2 Cor. 12:3 (PL 192:81); cf. St. Augustine, De genesi ad litteram, XII, 26 (PL 34:476).

Glossa ordinaria, super Apoc. 21:23 (VI, 273F).

Pseudo-Dionysius, De divinis nominibus, IV, 23 (PG 3:723).

Pseudo-Dionysius, De coelesti hierarchia, VII, 2 (PG 3:207).

Ibid., IV, 3 (PG 3:182); III, 2 (PG 3:166).

Ibid., III, 2 (PG 3:166).

Pseudo-Dionysius, De ecclesiastica hierarchia, VI, 5 (PG 3:535).

Pseudo-Dionysius, De coelesti hierarchia, VII, 2 (PG 3:207). As we have indicated, the proper reading is: Contemplatrices item, non quasi symbolorum, and, as is evident from the context of his reply, this was the reading known to St. Thomas. With former editions the Leonine omits non at the point indicated and puts it later (non ut varietate sacrae Scripturae) where nor appears in the translation.

Averroes, In De anima, III, comm. 36 (VI2, 184C); cf. Aristotle, De anima, III, 8 (432a 1).

Aristotle, Metaph., {Z}, 9 (1034b 10-16); {H}, 5 (1044b 21).

See proceedings of Fourth Lateran Council, c. I: "De fide catholica" (MA 22:981-82).

Pseudo-Dionysius, De coelesti hierarchia, III, 1-2 (PG 3:163, 166).

Pseudo-Dionysius, De coelesti hierarchia, V (PG 3:195).

St. Augustine, De Trinitate, III, 4 (PL 42:873).

Pseudo-Dionysius, De coelesti hierarchia, III, 2 (PG 3:166).

St. Thomas (In Sent., IV, dist. 24, q. 1, a. 1, sol. ad qu. 1) cites Pseudo-Dionysius: cf. De coelesti hierarchia, VIII, 2 (PG 3:239). See also J. Destrez, "La lettre de s. Thomas d'Aquin," Mélanges Mandonnet (Paris, 1930), I, 103-189; M.-D. Chenu, O.P., "Les réponses de s. Thomas et de Kilwardby," ibid., I, 191-222; St. Thomas, Declaratio triginta sex quaest. ad lectorem Venetum, aa. 15-16, opusc. III (ed. Mandonnet, Lethielleux, 186-87); St. Bonaventure, In Sent., II, dist. 10, a. 3, q. 2 (QR II:273).

See Alexander of Hales, Summa Theol., I-II, n. 145 (QR II:194); see also studies by Chenu and Destrez cited immediately above.

Pseudo-Dionysius, De coelesti hierarchia, XIII, 4 (PG 3:303, 306).

Pseudo-Dionysius, De coelesti hierarchia, III, 3 (PG 3:166).

Peter Lombard, Libri IV Sententiarum, II, dist. 11, 2 (QR 1:356).

Pseudo-Dionysius, De coelesti hierarchia, III, 2 (PG 3:166).

Ibid., VII, 3 (PG 3:210).

For meaning of phrase, dispositio quae est necessitas, see St. Bonaventure, In Sent., I, dist. vi, a. 1, q. 1, c. (QR I:125-26); II, dist. xii, a. 1, q. 3, ad 6 (QR II:301). See also St. Thomas, De veritate, q. 28, a. 8, c.

Pseudo-Dionysius, De coelesti hierarchia, VII, 3 (PG 3:210).

Ibid.

Ibid.

Pseudo-Dionysius, De ecclesiastica hierarchia, VI, 5 (PG 3:535); V, 6-7 (PG 3:507).

Pseudo-Dionysius, De coelesti hierarchia, VII, 1 (PG 3:206).

St. Gregory the Great, Moralium libri, XVIII, 48 (PL 76:84).

Ibid.

St. Maximus, In librum de coelesti hierarchia, II (PG 4:43).

Peter Lombard, Libri IV Sententiarum, IV, dist. 1, 3 (QR 11:746). Cf. St. Augustine, De doctrina christiana, II, 1 (PL 34:35).

Averroes, In Phys., I, Comm. 2 (IV, 7vr).

Cf. Plato, Theaetetus, 206DE; Cratylus, 423B.

St. Anselm of Canterbury, Monologium, XXIX (PL 158:183).

St. Augustine, De magistro, I (PL 32:1196).

Avicenna, De anima, V, 6 (22r).

St. Augustine, Enarr. in psalmos, in ps. 118, sermo viii (PL 37:1522).

Glossa ordinaria, super 1 Cor. 13:1 (VI, 53E).

Pseudo-Dionysius, De coelesti hierarchia, I, 3 (PG 3:122).

Boethius, De consolatione philosophiae, V, prosa 4 (PL 63:849).

St. John Damascene, De fide orthodoxa, II, 3 (PG 94:867, 870).

See q. 8, a. 13.

Boethius, Quomodo Trinitas unus Deus, II (PL 64:1250).

See n. 1 (above).

In q. 8, a. 15.

Alcher of Clairvaux (Pseudo-Augustine), De spiritu et anima, XXXIV (PL 40:803); XIII (PL 40:788-89).

Aristotle, De anima, III, 13 (435b 25).

Glossa ordinaria, super 1 Cor. 13:1 (VI, 52E).

Pseudo-Dionysius, De ecclesiastica hierarchia, V, 4 (PG 3:506).

St. Gregory the Great, Moralium libri, II, 7 (PL 75:559-60).

In articles 1 and 3 of this question.

Pseudo-Dionysius, De coelesti hierarchia, XV, 3 (PG 3:331).

St. Maximus, In librum De coelesti hierarchia, II, 4 (PG 4:43).

St. John Damascene, De fide orthodoxa, I, 13 (PG 94:854); II, 3 (PG 94:870).

St. Augustine, De cura pro mortuis, XIII (PL 40:604-5).

See q. 9, a. 1: the reply, and the answer to the tenth difficulty.

St. Gregory the Great, Moralium libri, XII (PL 75:999).

In q. 9, a. 4, reply; a. 5, reply, and answer to fifth difficulty.

In q. 9, a. 4, reply.

Volume 2

LIBRARY OF LIVING CATHOLIC THOUGHT

(Under the direction of the West Baden College faculty)

QUESTIONS X-XX

St. Thomas Aquinas

THE DISPUTED QUESTIONS ON TRUTH

Translated from the definitive Leonine text

by JAMES V. McGLYNN, S.J., PH.D.

West Baden College

QUESTIONS X-XX

Volume II

HENRY REGNERY COMPANY

Chicago

Imprimi potest

Very Rev. Joseph M. Egan, S.J.

Praepositus Provincialis Provinciae Chicagiensis

15 January 1952

Nihil obstat

Rev. Robert J. Willmes, S.J.

Censor deputatus

21 January 1952

Imprimatur

Samuel Cardinal Stritch

Archiepiscopus Chicagiensis

23 January 1952

Copyright (c) 1953 by Henry Regnery Company, Chicago, Illinois

Library of Congress Catalog Card Number: 52-12511

Typography and jacket design by Joseph Trautwein

Manufactured in the United States of America

PREFACE TO VOLUME TWO

This second volume of Truth is a translation of Questions 10-20 of St. Thomas Aquinas' De veritate. Like the first volume, this section of the Angelic Doctor's masterly discussion of truth is a unit in itself. In these eleven questions St. Thomas investigates truth in so far as it exists in man; this part of the De veritate is thus an important source of St. Thomas' thought on many of the psychological questions which arise in philosophy and theology.

The primary purpose of this translation is, of course, to help remove the language barrier which in recent years has become increasingly formidable for English-speaking students interested in St. Thomas's thought. It is also offered as a small contribution toward presenting St. Thomas himself to present-day thinkers who prefer contact with genius directly, rather than through commentaries or historical studies. In translating St. Thomas, I have tried to avoid the anglicized Latin which is the easy substitute for a genuine translation. However, I have intended this to be a literal translation and any recourse to loose paraphrase has been studiously avoided.

This second volume of Truth follows the first volume both in the use of technical terminology and in the details of format and references. Quotations from Scripture, unless otherwise indicated, are from the Douay-Rheims version; references to other authors are made to standard editions, for which full data are given either in footnotes or in the Aids to References. The text used for the translation is the definitive critical text prepared by the Dominican Fathers of the Leonine Commission, graciously made available through their president, Very Reverend Clement Suermondt, O.P.

In preparing the translation I have been helped immeasurably by the generous assistance of my fellow Jesuits, especially those here at West Baden College. It is impossible to list all who have given aid and advice which helped in the solution of the various problems which beset a translator, so I take this opportunity to thank them as a group. Special mention, however, must be made, first, of Father Robert W. Mulligan, S.J., translator of the first volume of Truth, whose contagious enthusiasm was largely responsible for my undertaking this translation, and to whom I am indebted for locating many of the references, especially to St. Augustine and Aristotle. Another who has given special help is Father James J. Doyle, S.J., of West Baden College, who checked the translation of several questions and whose profound knowledge of St. Thomas was at my disposal whenever doubts or difficulties needed solution. I owe a similar debt to Fathers John R. Connery, S.J., Robert F. Harvanek, S.J., Robert W. Schmidt, S.J., all of West Baden College; to Father Rémi J. Belleperche, S.J., of the University of Detroit; and to Father Jeremiah J. O'Callaghan, S.J., of Loyola University, Chicago--all of whom checked parts of the manuscript and offered valuable suggestions. Ralph J. Bastian, S.J., prepared the parallel readings and John J. Trainor, S.J., gave me extensive help in preparing the manuscript. Finally, I wish to express my appreciation to Joseph A. Muenzer, S.J., and all those who generously collaborated with him in reading the proofs.

JAMES V. McGLYNN, S.J.

West Baden College

TABLE OF CONTENTS

Preface

Question Ten: The Mind

ARTICLE

I Is the mind, as containing within itself the image of the Trinity, the essence of the soul or one of its powers?

II Is there memory in the mind?

III Is memory distinguished from understanding as one power from another?

IV Does the mind know material things?

V Can our mind know material things in their singularity?

VI Does the human mind receive knowledge from sensible things?

VII Is the image of the Trinity in the mind as it knows material things or only as it knows eternal things?

VIII Does the mind know itself through its essence or through some species?

IX Is it through their essence or through some likeness that our mind knows habits which exist in the soul?

X Can one know that he has charity?

XI Can the mind in this life see God through His essence?

XII Is God's existence self-evident to the human mind, just as first principles of demonstration, which cannot be thought not to exist?

XIII Can the Trinity of persons in God be known by natural reason?

Question Eleven: The Teacher

I Can a man or only God teach and be called teacher?

II Can one be called his own teacher?

III Can a man be taught by an angel?

IV Is teaching an activity of the contemplative or the active life?

Question Twelve: Prophecy

I Is prophecy a habit or an act?

II Does prophecy deal with conclusions which can be known scientifically?

III Is prophecy natural?

IV Is some natural disposition needed for prophecy?

V Is moral goodness required for prophecy?

VI Do the prophets see in the mirror of eternity?

VII Does God in the revelation made to a prophet imprint on the mind of the prophet new species of things or only intellectual light?

VIII Does all prophetic revelation take place through the mediation of an angel?

IX Does a prophet always lose sense-consciousness when he is under the influence of the spirit of prophecy?

X Is prophecy suitably divided into prophecy of predestination, foreknowledge, and threats?

XI Is there unchangeable truth in prophecy?

XII Is the prophecy which is according to the sight of understanding alone higher than that which has the sight of understanding together with imagination?

XIII Are the grades of prophecy distinguished according to the sight of imagination?

XIV Was Moses more outstanding than other prophets?

Question Thirteen: Rapture

I What is rapture?

II Did Paul see God through His essence when he was enraptured?

III Can one in this life have his understanding raised to see God through His essence without being carried out of his senses?

IV How great an abstraction is required for our understanding to be able to see God through His essence?

V What did the Apostle know and not know about his rapture?

Question Fourteen: Faith

I What is belief?

II What is faith?

III Is faith a virtue?

IV What is the subject in which faith exists?

V Is charity the form of faith?

VI Is formless faith a virtue?

VII Is the habit of formless faith the same as that of formed faith?

VIII Is first truth the proper object of faith?

IX Can faith deal with things which are known as scientific conclusions?

X Is it necessary for man to have faith?

XI Is it necessary to believe explicitly?

XII Is there one faith for moderns and ancients?

Question Fifteen: Higher and Lower Reason

I Are understanding and reason different powers in man?

II Are higher and lower reason different powers?

III Can sin exist in higher or lower reason?

IV Is deliberate pleasure in bad thoughts (delectatio morosa), which exists in the lower part of reason through consent to the pleasure but without consent to the deed, a mortal sin?

V Can venial sin exist in higher reason?

Question Sixteen: Synderesis

I Is synderesis a power or a habit?

II Can synderesis err (peccare)?

III Are there some in whom synderesis is extinguished?

Question Seventeen: Conscience

I Is conscience a power, a habit, or an act?

II Can conscience be mistaken?

III Does conscience bind?

IV Does a false conscience bind?

V Does conscience in indifferent matters bind more than the command of a superior, or less?

Question Eighteen: The Knowledge of the First Man in the State of Innocence

I Did man in that state know God through His essence?

II Did man in the state of innocence see God through creatures?

III Did Adam in the state of innocence have faith about God?

IV Did Adam in the state of innocence have knowledge of all creatures?

V Did Adam in the state of innocence see the angels through their essence?

VI Could Adam in the state of innocence be mistaken or deceived?

VII Would the children who were born of Adam in the state of innocence have had full knowledge of all things, as Adam did?

VIII In the state of innocence would children have had the full use of reason immediately at birth?

Question Nineteen: Knowledge of the Soul after Death

I Can the soul understand after death?

II Does the separated soul know singulars?

Question Twenty: The Knowledge of Christ

I Should we say that there is created knowledge in Christ?

II Did the soul of Christ see the Word through a habit?

III Does Christ have other knowledge of things than that by which He knows them in the Word?

IV Does the soul of Christ know in the Word all that the Word knows?

V Does the soul of Christ know all that God could make?

VI Does the soul of Christ know everything with that knowledge by which it knows things in their proper nature?

Aids to References

References

Glossary

Truth