Aquinas (1962), Thomas, Summa Theologiae, Editiones Paulinae 1962 Advertenda: 'Cum Summa Theologia Divi Thomas usitatissimus in scholis theologicis evadat, saepius temporibus anteactis forma manuali edita est, ut facilius eius usus redderetur; tamen hucusque impossibile fuit editionem manualem unico volumine parare. Nunc progressus artis typographicae ad hoc optima media praebet et ideo desiderium omnium professorum at alumnorum adimplere nisi sumus, illis Summam Theologiae unico volumine, forma manuali et scholaris, cum typis maxime perspicuis, offerendo et hoc modo magno incommoda editionum in pluribus voluminis evadendo.'back

Apophatic theology - Wikipedia, Apophatic theology - Wikipedia, the free encyclopedia, 'Apophatic theology (from Greek ἀπόφασις from ἀπόφημι - apophēmi, "to deny")—also known as negative theology or via negativa (Latin for "negative way")—is a theology that attempts to describe God, the Divine Good, by negation, to speak only in terms of what may not be said about the perfect goodness that is God. It stands in contrast with cataphatic theology.' back

Aquinas, Summa, I, 3, 7, Is God altogether simple?, 'I answer that, The absolute simplicity of God may be shown in many ways. First, from the previous articles of this question. For there is neither composition of quantitative parts in God, since He is not a body; nor composition of matter and form; nor does His nature differ from His "suppositum"; nor His essence from His existence; neither is there in Him composition of genus and difference, nor of subject and accident. Therefore, it is clear that God is nowise composite, but is altogether simple. . . . ' back

Aquinas, Summa: I, 14, 1, Is there knowledge in God?, ' I answer that, In God there exists the most perfect knowledge. . . . it is clear that the immateriality of a thing is the reason why it is cognitive; and according to the mode of immateriality is the mode of knowledge. Hence it is said in De Anima ii that plants do not know, because they are wholly material. But sense is cognitive because it can receive images free from matter, and the intellect is still further cognitive, because it is more separated from matter and unmixed, as said in De Anima iii. Since therefore God is in the highest degree of immateriality as stated above (Question 7, Article 1), it follows that He occupies the highest place in knowledge.' back

Aristotle (c. 350 bce), On the Soul, Aristotle's Psychology in Greek and English with Introduction and Notes by Edwin Wallace, MA, Fellow and Tutor of Worcester College,Oxford, Cambridge Universaity Press, 1882. back

Blasphemy - Wikipedia, Blasphemy - Wikipedia, the free encyclopedia, ' Blasphemy refers to an insult that shows contempt, disrespect or lack of reverence concerning a deity, an object considered sacred, or something considered inviolable. Some religions regard blasphemy as a crime, including insulting the Islamic prophet Muhammad in Islam, speaking the "sacred name" in Judaism, and blasphemy of the Holy Spirit is "eternal sin" in Christianity. It was also a crime under English common law.' back

Christopher Shields (Stanford Encyclopedia of Philosophy a), Aristotle's Psychology, ' In De Anima, Aristotle makes extensive use of technical terminology introduced and explained elsewhere in his writings. He claims, for example, using vocabulary derived from his physical and metaphysical theories, that the soul is a “first actuality of a natural organic body” (De Anima ii 1, 412b5–6), that it is a “substance as form of a natural body which has life in potentiality” (De Anima ii 1, 412a20–1) and, similarly, that it “is a first actuality of a natural body which has life in potentiality” (De Anima ii 1, 412a27–8), all claims which apply to plants, animals and humans alike.' back

Christopher Shields (Stanford Encyclopedia of Philosophy b), The Active Mind of De Anima III 5 , ' After characterizingnous the mind (nous) and its activities in De Animaiii 4, Aristotle takes a surprising turn. In De Anima iii 5, he introduces an obscure and hotly disputed subject: the active mind or active intellect (nous poiêtikos). Controversy surrounds almost every aspect of De Anima iii 5, not least because in it Aristotle characterizes the active mind—a topic mentioned nowhere else in his entire corpus—as ‘separate and unaffected and unmixed, being in its essence actuality’ (chôristos kai apathês kai amigês, tê ousia energeia; DA iii 5, 430a17–18) and then also as ‘deathless and everlasting’ (athanaton kai aidion; DA iii 5, 430a23). This comes as no small surprise to readers of De Anima, because Aristotle had earlier in the same work treated the mind (nous) as but one faculty (dunamis) of the soul (psuchê), and he had contended that the soul as a whole is not separable from the body (DA ii 1, 413a3–5). back

Christopher Shields (Stanford Encyclopedia of Philosophy), Aristotle, First published Thu Sep 25, 2008; substantive revision Tue Aug 25, 2020 'Aristotle (384–322 B.C.E.) numbers among the greatest philosophers of all time. Judged solely in terms of his philosophical influence, only Plato is his peer: . . . A prodigious researcher and writer, Aristotle left a great body of work, perhaps numbering as many as two-hundred treatises, from which approximately thirty-one survive. His extant writings span a wide range of disciplines, from logic, metaphysics and philosophy of mind, through ethics, political theory, aesthetics and rhetoric, and into such primarily non-philosophical fields as empirical biology, where he excelled at detailed plant and animal observation and taxonomy. In all these areas, Aristotle's theories have provided illumination, met with resistance, sparked debate, and generally stimulated the sustained interest of an abiding readership.' back

Code of Canon Law, §252, The formation of clerics, ' Can. 252 §1. Theological instruction is to be imparted in the light of faith and under the leadership of the magisterium in such a way that the students understand the entire Catholic doctrine grounded in divine revelation, gain nourishment for their own spiritual life, and are able properly to announce and safeguard it in the exercise of the ministry. §2. Students are to be instructed in sacred scripture with special diligence in such a way that they acquire a comprehensive view of the whole of sacred scripture. §3. There are to be classes in dogmatic theology, always grounded in the written word of God together with sacred tradition; through these, students are to learn to penetrate more intimately the mysteries of salvation, especially with St. Thomas as a teacher. There are also to be classes in moral and pastoral theology, canon law, liturgy, ecclesiastical history, and other auxiliary and special disciplines, according to the norm of the prescripts of the program of priestly formation.' back

First Council of Nicea - Wikipedia, First Council of Nicea - Wikipedia, the free encyclopedia, ' The First Council of Nicaea was a council of Christian bishops convened in Nicaea in Bithynia (present-day İznik in Turkey) by the Roman Emperor Constantine I in A.D. 325. The Council was the first effort to attain consensus in the church through an assembly representing all of Christendom.' back

Galileo affair - Wikipedia, Galileo affair - Wikipedia, the free encyclopedia, ' The Galileo affair (Italian: il processo a Galileo Galilei) began around 1610 and culminated with the trial and condemnation of Galileo Galilei by the Roman Catholic Inquisition in 1633. Galileo was prosecuted for his support of heliocentrism, the astronomical model in which the Earth and planets revolve around the Sun at the centre of the Solar System. ' back

Reductio ad absurdum - Wikipedia, Reductio ad absurdum - Wikipedia, the free encyclopedia, 'Reductio ad absurdum (Latin: "reduction to absurdity"), also known as argumentum ad absurdum (Latin: argument to absurdity), is a common form of argument which seeks to demonstrate that a statement is true by showing that a false, untenable, or absurd result follows from its denial,[1] or in turn to demonstrate that a statement is false by showing that a false, untenable, or absurd result follows from its acceptance.' back

Nicene Creed - Wikipedia, Nicene Creed - Wikipedia, the free encyclopedia, ' The Nicene Creed (Greek: Σύμβολον τῆς Νίκαιας, Latin: Symbolum Nicaenum) is the profession of faith or creed that is most widely used in Christian liturgy. It forms the mainstream definition of Christianity for most Christians. It is called Nicene because, in its original form, it was adopted in the city of Nicaea (present day Iznik in Turkey) by the first ecumenical council, which met there in the year 325. The Nicene Creed has been normative for the Catholic Church, the Eastern Orthodox Church, the Church of the East, the Oriental Orthodox churches, the Anglican Communion, and the great majority of Protestant denominations.' back

Recovery of Aristotle - Wikipedia, Recovery of Aristotle - Wikipedia, the free encclopedia , ' The "Recovery of Aristotle" (or Rediscovery) refers to the copying or re-translating of most of Aristotle's books (of ancient Greece), from Greek or Arabic text into Latin, during the Middle Ages, of the Latin West. The Recovery of Aristotle spanned about 100 years, from the middle 12th century into the 13th century, and copied or translated over 42 books (see: Corpus Aristotelicum), including Arabic texts from Arabic authors, where the previous Latin versions had only two books in general circulation: Categories and On Interpretation (De Interpretatione).' back

Rolf Landauer (1991), The physical nature of information, Abstract Physics Letters A 217 (1996) 188-193 The physical nature of information Rolf Landauer 1 IBM T.J. Watson Research Center, P.O. Box 218. Yorktown Heights, NY 10598, USA Received 9 May 1996 Communicated by V.M.Agranovich 15 July 1996 Information is inevitably tied to a physical representation and therefore to restrictions and possibilities related to the laws of physics and the parts available in the universe. Quantum mechanical superpositions of information bearing states can be used, and the real utility of that needs to be understood. Quantum parallelism in computation is one possibility and will be assessed pessimistically. The energy dissipation requirements of computation, of measurement and of the communications link are discussed. The insights gained from the analysis of computation has caused a reappraisal of the perceived wisdom in the other two fields. A concluding section speculates about the nature of the laws of physics, which are algorithms for the handling of information, and must be executable in our real physical universe.' back

Thomas Aquinas, Commentary on Aristotle's De Anima: Lectio 10: The Agent Intellect, '743. And in line with what he said at the beginning of this book, that the soul might be separable from the body if any of its activities were proper to itself, he now concludes that the soul’s intellectual part alone is immortal and perpetual. This is what he has said in Book II, namely that this ‘kind’ of soul was separable from others as the perpetual from the mortal,—perpetual in the sense that it survives for ever, not in the sense that it always has existed; for as he shows in Book XII of the Metaphysics, forms cannot exist before their matter. The soul, then (not all of it, but only its intellectual part) will survive its matter.' back

Thomas Aquinas, Summa I, 3 Proemium (Latin), On the simplicity of God, ' Cognito de aliquo an sit, inquirendum restat quomodo sit, ut sciatur de eo quid sit. Sed quia de Deo scire non possumus quid sit, sed quid non sit, non possumus considerare de Deo quomodo sit, sed potius quomodo non sit. Primo ergo considerandum est quomodo non sit; . . . Potest autem ostendi de Deo quomodo non sit, removendo ab eo ea quae ei non conveniunt, utpote compositionem, motum, et alia huiusmodi. Primo ergo inquiratur de simplicitate ipsius, per quam removetur ab eo compositio. . . . Circa primum quaeruntur octo. . . . Septimo, utrum sit quocumque modo compositus, vel totaliter simplex. . .' back