ARTICLE VI

In the Sixth Article We Ask: DOES THE SOUL OF CHRIST KNOW EVERYTHING WITH THAT KNOWLEDGE BY WHICH IT KNOWS THINGS IN THEIR PROPER NATURE?

Difficulties:

It seems that it does, for

1. The capacity of the soul is not limited to a certain number of objects of knowledge. Accordingly, if the capacity of Christ's soul is adequately filled with the knowledge of things in their proper genus, we must say that it knows all things according to this knowledge.

2. Everything which is in potency is imperfect before it is reduced to act. But the possible intellect, which was not missing from the soul of Christ, is "that by which one becomes all things," as is said in The Soul. Therefore, since Christ's understanding was not imperfect, it seems that it had knowledge of all intelligible things.

3. Not to be able to advance in scientific knowledge pertains to the perfection of knowledge only when all things are known scientifically. But, according to the common opinion, the soul of Christ could not advance in the habit of science. Therefore, it knew all things according to the knowledge with which it knew things in their proper genus.

To the Contrary:

The soul of Christ knew created things by a created habit of science. But a created habit of science cannot be the likeness of all things. Therefore, the soul of Christ could not know all things according to that mode of science.

REPLY:

We ascribe that scientific knowledge of things in their proper genus to the soul of Christ so that no natural perfection may be lacking to it, as is clear from what has been said. Therefore, through this knowledge He knew as much as the natural knowledge of the soul can reach, not only in this life, but after death. This is so because in His soul Christ was at once a wayfarer and one who possessed the term.

But there are some things which natural knowledge can in no way reach. Such are the divine essence, future contingents, the secret thoughts of men's hearts, and other things of this sort. And the soul of Christ did not have knowledge of these things through that mode of knowledge, but knew them in the Word. It did not know them by the knowledge of prophecy, since prophecy is an imperfect participation of that sight by which things are seen in the Word. And, since this knowledge was perfect in Christ, the imperfection of prophecy had no place there.

It is also clear that Christ had this knowledge more fully than Adam, since through this knowledge Adam did not know created separated substances, and the soul of Christ did. For the natural knowledge of the separated soul extends to this, although the knowledge of the soul joined to a corruptible body does not.

Answers to Difficulties:

1. The capacity of the human soul extends to a determined class of knowable things, but not to a definite number in that class.

2. The possible intellect is in potency to receive all intelligible things which can become such through the agent intellect. Of this the Philosopher says that the agent intellect is that "by which one makes all things [intelligible]." But these are the things which are abstracted from phantasms and which we can come to know through naturally known principles. Therefore, the possible intellect is in natural potency only to these things. But Christ knew all these through this knowledge. Hence, there was no imperfection in His understanding.

3. For that matter, even in this knowledge Christ could not advance in so far as the habit is concerned, since such knowledge by the nature of its genus cannot extend to more things than Christ knew through it. But in the Gospel it is said that He "advanced in wisdom" with reference to experience of those things which He knew in the habit.

Aids to References

AIDS TO REFERENCES

I. Key to Editions Not Abbreviated in References:

Aristotle. Aristoteles graece. Ed. I. Bekker-Academia Regia 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.

Glossa ordinaria, cum expositione Lyre litterali et morali, necnon additionibus et relicis. Ed. Iohannes Petrus de Langedorff-Iohannes Frobenius de Hammelburg. Basel, 1498, 1506-8. 6 vols. [Contains both the Glossa ordinaria and the Glossa interlinearis. References to the glosses on the Old Testament are from the 1498 edition, in which the pages are not numbered, but only the signatures. The page numbers given in the references are calculated on the basis of eight folio pages and six folio pages to alternate signatures. References to glosses on the New Testament follow the pagination of the 1506-8 edition.]

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.

BL Acta sanctorum quotquot toto orbe coluntur, vel a catholicis scriptoribus celebrantur. Collegit, digessit ac annotavit I. Bollandus cum multis sociis praesertim e Patribus Societatis Jesu. Paris-Brussels, 1863-1925.

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

DAFC Dictionnaire apologétique de la foi catholique.

DD Chalcidius. Timaeus ex Platonis dialogo et in eundem commentarius, in Fragmenta philosophorum graecorum. Ed. G. Mullachius. Paris, Firmin-Didot, 1867-69. 3 vols.

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

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

DTC Dictionnaire de théologie catholique.

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

GR Jacobus a Voragine. Legenda aurea. Recensuit T. Graesse. 2nd edition. Lipsiae, Impensis Librariae Arnoldiae, 1850.

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

MK-1 Algazel. Metaphysics. Ed. J. T. Muckle, C.S.B. Toronto, St. Michael's College, 1933.

MK-2 Isaac Israeli. Liber de definicionibus. Ed. J. T. Muckle, C.S.B. In ADHLM, XII-XIII (1937-38).

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.

RNP Revue néo-scolastique de philosophie.

RSPT Revue des sciences philosophiques et théologiques.

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

* 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 of more frequent occurrence which have a technical meaning.

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 1 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 non-being 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: I Sent., 3, 4, 2; S.T., I, 54, 3; 79, 1; 93, 7; Q.D. de spir. creat., 11; Q.D. de anima, 12.

{n} * Parallel readings: De ver., 19, 1; I Sent., 3, 4, 1; III Sent., 26, 1, 5, ad 4; IV Sent., 44, 3, 3, sol. 2, ad 4; 50, 1, 2; Quodl., III, 9, 21; XII, 9, 12; C.G., II, 74; 1 Cor., c. 13, lect. 3; S.T., I, 79, 6; I-II, 67, 2; De memor. et remin., 2.

{n} * Parallel readings: I Sent., 3, 4, 1; C.G., II, 74; S.T., I, 79, 7; 93, 7, ad 3.

{n} * Parallel readings: S.T., I, 84, 1.

{n} * Parallel readings: De ver., 2, 5-6; I Sent., 36, 1, 1; II Sent., 3, 3, 3, ad 1; IV Sent., 50, 1, 3; Quodl., VII, 1, 3; XII, 8, 11; C.G., I, 63 & 65; S.T., I, 14, 11, ad 1; 86, 1; Q.D. de anima, 20; III de anima, 8, nn. 705-719; De princ. individ., nn. 3-4.

{n} * Parallel readings: De ver., 19, 1; Quodl., VIII, 2, 3; S.T., I, 84, 6; Q.D. de anima, 15; Comp. Theol., cc. 81-82.

{n} * Parallel readings: I Sent., 3, 4, 4; S.T., I, 93, 8.

{n} * Parallel readings: De ver., 8, 6; C.G., II, 75; III, 46; S.T., I, 14, 2, ad 3; 87, 1; Q.D. de anima, 16, ad 8; II de anima, 6, nn. 304-308; III de anima, 9, nn. 721, 724-726.

{n} * Parallel readings: III Sent., 23, 1, 2; Quodl., VIII, 2, 4; S.T., I, 87, 2.

{n} * Parallel readings: I Sent., 17, 2, 4; III Sent., 23, 1, 2, ad 1; IV Sent., 9, 1, 3, sol. 2; 21, 2, 2, ad 2; 2 Cor., c. 12, lect. 2; c. 13, lect. 2; S.T., I-II, 112, 5.

{n} * Parallel readings: III Sent., 27, 3, 1; 35, 2, 2, sol. 2; IV Sent., 49, 2, 7; Quodl., I, 1; C.G., III, 47; 2 Cor., c. 12, lect. 1; S.T., I, 12, 11; II-II, 180, 5; 175, 4-5; In Ioan., c. 1, lect. 11.

{n} * Parallel readings: I Sent., 3, 1, 2; In Boet. de Trinit., 1, 3, ad 6; C.G., I, 10-11; III, 38; Q.D. de pot., 7, 2, ad 11; S.T., I, 2, 1; In Psalm., 8.

{n} * Parallel readings: I Sent., 3, 1, 4; In Boet. De Trinit., 1, 4; S.T., I, 32, 1; Ad Rom., c. 1, lect. 6.

{n} * Parallel readings: II Sent., 9, 2, ad 4; 28, 5, ad 3; C.G., II, 75; S.T., I, 117, 1; De unit. intell., 5, nn. 50-51.

{n} * Parallel readings: S.T., I, 117, 1, ad 4. See also parallels given for preceding article.

{n} * Parallel readings: II Sent., 9, 2, ad 4; C.G., III, 81; Quodl., IX, 4, 10; S.T., I, 111, 1; Q.D. de malo, 16, 12.

{n} * Parallel readings: III Sent., 35, 1, 3, sol. 1, ad 3; S.T., II-II, 181, 3; Contra retrahentes a religionis ingressu, c. 7, ad 7.

{n} * Parallel readings: Quodl., XII, 17, 26; C.G., III, 154; 1 Cor., c. 14, lect. 6; Q.D. de pot., 6, 4; S.T., I-II, 68, 3, ad 3; II-II, 171, 2; 176, 2, ad 3.

{n} * Parallel readings: C.G., III, 154; In Isaiam, 1; S.T., II-II, 171, 3; In Psalm. 50; Ad Rom., c. 12, lect. 2.

{n} * Parallel readings: C.G., III, 154; S.T., I, 86, 4; II-II, 172, 1.

{n} * Parallel readings: S.T., II-II, 172, 3.

{n} * Parallel readings: S.T., II-II, 172, 4; In Ioan., c. 11, lect. 7.

{n} * Parallel readings: In Isaiam, cc. 1, 6; S.T., II-II, 173, 1.

{n} * Parallel readings: 1 Cor., c. 14, lect. 1; In Isaiam, 1; S.T., II-II, 173, 2.

{n} * Parallel readings: In Matth., 2; C.G., III, 154; In Isaiam, 6; S.T., II-II, 172, 2.

{n} * Parallel readings: S.T., II-II, 173, 3.

{n} * Parallel readings: In Matth., 1; In Ierem., 18; S.T., II-II, 174, 1.

{n} * Parallel readings: C.G., III, 154; S.T., II-II, 171, 6; 172, 5, ad 3; 172, 6, ad 2.

{n} * Parallel readings: S.T., II-II, 174, 2-3; III, 30, 3, ad 1.

{n} * Parallel readings: IV Sent., 49, 2, 7, ad 2; 1 Cor., c. 13, lect. 4; S.T., II-II, 174, 3.

{n} * Parallel readings: De ver., 12, 9, ad 1; In Isaiam., 6; S.T., II-II, 174, 4.

{n} * Parallel readings: De ver., 13, 2, ad 9; 2 Cor., c. 12, lect. 1; S.T., II-II, 175, 1.

{n} * Parallel readings: IV Sent., 49, 2, 7, ad 5; 2 Cor., c. 12, lect. 1-2; S.T., I, 12, 11, ad 2; II-II, 175, 3.

{n} * Parallel readings: De ver., 10, 11; IV Sent., 49, 2, 7, ad 4; Quodl., I, 1; 2 Cor., c. 12, lect. 1; S.T., II-II, 175, 4; 180, 5; In Ioan., c. 1, lect. 11.

{n} * Parallel readings: De ver., 10, 11; Quodl., I, 1; 2 Cor., c. 12, lect. 1; S.T., I, 12, 11; II-II, 175, 5; In Ioan., c. 1, lect. 11.

{n} * Parallel readings: 2 Cor., c. 12, lect. 1; S.T., II-II, 175, 6; 180, 5.

{n} * Parallel readings: III Sent., 23, 2, 2, sol. 1; Ad Hebr., c. 11, lect. 1; S.T., II-II, 2, 1.

{n} * Parallel readings: S.T., II-II, 4, 1.

{n} * Parallel readings: III Sent., 23, 2, 4, sol. 1; 3, 1, sol. 2; Ad Rom., c. 1, lect. 6; S.T., I-II, 65, 4; II-II, 4, 5; Q.D. de virt. in comm., 7.

{n} * Parallel readings: III Sent., 23, 2, 3, sol. 1; S.T., II-II, 4, 2.

{n} * Parallel readings: III Sent., 23, 3, 1, sol. 1; S.T., II-II, 4, 3; 23, 8; Q.D. de car., 3.

{n} * Parallel readings: III Sent., 23, 3, 1, sol. 2; S.T., II-II, 4, 4-5.

{n} * Parallel readings: III Sent., 23, 3, 4, sol. 1, sol. 3; Ad Rom., c. 1, lect. 6; S.T., II-II, 4, 4.

{n} * Parallel readings: III Sent., 24, 1, sol. 1; S.T., II-II, 1, 1; Q.D. de spe, 1.

{n} * Parallel readings: III Sent., 24, 2, sol. 2; Ad Hebr., c. 11, lect. 1; S.T., I-II, 67, 3; II-II, 1, 5.

{n} * Parallel readings: III Sent., 24, 3, sol. 1; In Boet. De Trinit., 3, 1; C.G., I, 5; III, 118, 152; S.T., II-II, 2, 3; Expos. symb.

{n} * Parallel readings: I Sent., 33, 5; III Sent., 25, 2, 1, sol. 1, 2; S.T., II-II, 2, 5.

{n} * Parallel readings: III Sent., 25, 2, 2, sol. 1; S.T., II-II, 1, 7; 2, 7; 174, 6.

{n} * Parallel readings: III Sent., 35, 2, 2, sol. 1; S.T., I, 79, 8.

{n} * Parallel readings: II Sent., 24, 2, 2; S.T., I, 79, 9.

{n} * Parallel readings: II Sent., 24, 3, 1; S.T., I-II, 15, 4; 74, 7.

{n} * Parallel readings: II Sent., 24, 3, 1, & 4; Quodl., XII, 22, 33; S.T., I-II, 74, 6, & 8; 88, 5, ad 2.

{n} * Parallel readings: II Sent., 24, 3, 5; S.T., I-II, 74, 9-10; Q.D. de malo, 7, 5.

{n} * Parallel readings: II Sent., 24, 2, 3; S.T., I, 79, 12.

{n} * Parallel readings: II Sent., 24, 3, 3; 39, 3, 1; S.T., I, 79, 12.

{n} * Parallel readings: II Sent., 24, 2, 3, ad 5; 39, 3, 1.

{n} * Parallel readings: II Sent., 24, 2, 4; S.T., I, 79, 13.

{n} * Parallel readings: II Sent., 24, 2, 4; 39, 3, 1, ad 1; 39, 3, 2; Quodl., III, 12, 26.

{n} * Parallel readings: Quodl., III, 12, 26; S.T., I, 79, 13.

{n} * Parallel readings: II Sent., 39, 3, 3; Quodl., III, 12, 27; VIII, 6, 13; IX, 7, 15; Ad Rom., c. 14, lect. 2; Ad Gal., c. 5, lect. 1; S.T., I-II, 19, 5.

{n} * Parallel readings: II Sent., 39, 3, 3, ad 3; Ad Rom., c. 14, lect. 2.

{n} * Parallel readings: II Sent., 23, 2, 1; S.T., I, 94, 1.

{n} * Parallel readings: II Sent., 23, 2, 1; S.T., I, 94, 1.

{n} * Parallel readings: II Sent., 29, 3; S.T., I, 95, 3; II-II, 5, 1.

{n} * Parallel readings: II Sent., 23, 2, 2; S.T., I, 94, 3; II-II, 5, 2, ad 2.

{n} * Parallel readings: S.T., I, 94, 2.

{n} * Parallel readings: II Sent., 23, 2, 3; S.T., I, 94, 4.

{n} * Parallel readings: II Sent., 23, 2, 2; S.T., I, 101, 1.

{n} * Parallel readings: II Sent., 20, 2, 2; S.T., I, 101, 2.

{n} * Parallel readings: III Sent., 31, 2, 4; IV Sent., 50, 1, 1; Quodl., III, 9, 21; XII, 9, 12; C.G., II, 81; III, 45; 1 Cor., c. 13, lect. 3; S.T., I, 89, 1-3; Q.D. de anima, aa. 15, 17, 18.

{n} * Parallel readings: IV Sent., 50, 1, 3; S.T., I, 89, 4; Q.D. de anima, 20.

{n} * Parallel readings: III Sent., 14, 1, sol. 1; Comp. Theol., 216; S.T., III, 9, 1.

{n} * Parallel readings: S.T., III, 9, 2, ad 1; 9, 3.

{n} * Parallel readings: De ver., 20,  2; III Sent., 14, 1, sol. 5; Comp. Theol., 216; S.T., III, 9, 3; 12, 1.

{n} * Parallel readings: De ver., 8, 4; III Sent., 14, 2, sol. 2; Comp. Theol., 216; S.T., III, 10, 2.

{n} * Parallel readings: De ver., 8, 4; III Sent., 14, 2, sol. 2; Comp. Theol., 216; S.T., III, 10, 2.

{n} * Parallel readings: III Sent., 14, 3, sol. 1; Comp. Theol., 216; S.T., III, 11, 1; 12, 1.