Preface

xvii

(2)

Norman Kretzmann

Introduction

xix

Alfred J. Freddoso

FIRST QUODLIBET

(88)

Question 1: Can it be proved by natural reason that there is just one God?

(8)

Question 2: Are the divine essence and the relations distinct in reality?

(6)

Question 3: Is the paternity distinct from the Father?

(4)

Question 4: Is an angel in a place through his substance?

(4)

Question 5: Can an angel move locally?

(7)

Question 6: Does one angel speak to another?

(4)

Question 7: Can an angel who has a habitual cognition of an object cause an actual cognition of that object in another angel without causing an actual cognition of that same object within himself?

(4)

Question 8: Can an angel move through a vacuum?

(4)

Question 9: Is a line composed of points?

(9)

Question 10: Can it be demonstrated that the intellective soul is the form of the body?

(3)

Question 11: Can it be proved evidently that it is not the case that there is numerically one intellect in everyone?

(3)

Question 12: Does the intellective soul exist as a whole in the whole body and as a whole in each part?

(2)

Question 13: Is it the singular that the intellect knows first by a primacy of generation?

(5)

Question 14: Does our intellect know its own acts intuitively in this life?

(4)

Question 15: Does our intellect know sensible things intuitively in this life?

(3)

Question 16: Can it be sufficiently proved that the will freely causes its own acts as an efficient cause?

(2)

Question 17: Is it necessary to assume that the will is free in order to preserve chance and fortune in things?

(3)

Question 18: Are virtue and knowledge absolute qualities?

(3)

Question 19: Does a spirit suffer from the fire of Purgatory?

(2)

Question 20: Does the exterior act have its own proper moral goodness and evilness?

(8)

SECOND QUODLIBET

(76)

Question 1: Can it be proved by natural reason that God is the first efficient cause of all things?

(3)

Question 2: Can it be proved sufficiently by natural reason that God's power is infinite?

(4)

Question 3: Can the articles of the faith be demonstrated?

100

(5)

Question 4: Are concrete attributes such as wise, just, etc., predicated univocally of God and a creature?

105

(5)

Question 5: Was God able to have made the world from eternity?

110

(5)

Question 6: Was an angel able to merit or demerit in the first instant of his existence?

115

(4)

Question 7: Is an angel's existence distinct from his essence?

119

(3)

Question 8: Is every effect created by God?

122

(4)

Question 9: Is a creature able to create?

126

(6)

Question 10: Are the sentient and intellective souls really distinct in a human being?

132

(4)

Question 11: Are the sentient soul and the form of corporeity really distinct in brute animals and human beings?

136

(3)

Question 12: Are the direct and reflexive acts a single act?

139

(2)

Question 13: Is there a more perfect act for a more perfect object?

141

(7)

Question 14: Can there be a demonstrative science about morals?

148

(2)

Question 15: Do the acts of the sentient appetite differ from the passions?

150

(3)

Question 16: Does a virtuous habit exist somewhere other than in the will?

153

(3)

Question 17: Are there passions in the will?

156

(2)

Question 18: Is it generally true that there are just as many distinctions among acts as there are among habits, and vice versa?

158

(4)

Question 19: Is the proposition 'This is my body' literally true as uttered by the priest at Mass?

162

(7)

THIRD QUODLIBET

169

(76)

Question 1: If one presupposes that God understands all things and that he is an immediate efficient cause of all things, can it be demonstrated on this basis that he has intensively infinite power?

169

(7)

Question 2: Are the divine attributes conceptually distinct from one another?

176

(2)

Question 3: Is the divine essence, under the concept of some attribute, the principle that elicits the divine generation?

178

(7)

Question 4: Is God an efficient cause of all things other than himself?

180

(5)

Question 5: Do the elements remain in a mixed thing?

185

(4)

Question 6: Are the forms of the organic parts of an animal--say, the forms of flesh and of bone--distinct in species?

189

(3)

Question 7: Is there numerically just one [habit of] faith in the intellect of a believer?

192

(4)

Question 8: Is it a complex [sign] or a noncomplex [sign] that an act of assenting has as an object?

196

(3)

Question 9: Is hope a virtue distinct from faith and charity?

199

(2)

Question 10: Could the Blessed Virgin have been in the state of original sin for just an instant?

201

(3)

Question 11: Did the Blessed Virgin have a strong impulse toward sin?

204

(2)

Question 12: Is a mental proposition composed of things or of concepts?

206

(3)

Question 13: Is any spoken proposition true?

209

(2)

Question 14: Is it the case that only an act of the will is necessarily virtuous?

211

(4)

Question 15: Do the rectitude and deformity of an act differ from the substance of the act?

215

(4)

Question 16: Are circumstances such as the end, right reason, etc., objects of a virtuous act?

219

(5)

Question 17: Are things outside the soul immediate causes of pain and pleasure in the sentient appetite?

224

(3)

Question 18: Do the moral virtues have the passions as their matter?

227

(2)

Question 19: Is any human being able to merit or demerit?

229

(5)

Question 20: Is it necessary to posit habits?

234

(2)

Question 21: Is a habit an efficient cause of an act?

236

(3)

Question 22: Does the inclination of a form differ in reality from the form itself?

239

(6)

FOURTH QUODLIBET

245

(152)

Question 1: Does every effect have a final cause distinct from its efficient cause?

245

(5)

Question 2: Can it be sufficiently proved that God is a final cause of some effect?

250

(7)

Question 3: Does God represent creatures?

257

(3)

Question 4: Can God reveal to someone an evident cognition of future contingents?

260

(3)

Question 5: Does one who sees God see all the things that God sees?

263

(4)

Question 6: Does one who hears the preaching of the articles of the faith and who sees miracles performed in support of them acquire a habit of adhering that is distinct from faith?

267

(5)

Question 7: Can a human suppositum be assumed by the Word?

272

(8)

Question 8: Are the three divine persons able to assume numerically the same nature?

280

(3)

Question 9: Is an angel able to see our thoughts and volitions?

283

(3)

Question 10: Can God produce a motion [that exists] in an instant?

286

(3)

Question 11: Is Christ's filiation with respect to the Blessed Virgin a thing different from every absolute thing?

289

(3)

Question 12: Is analogical predication distinct from univocal, equivocal, and denominative predication?

292

(6)

Question 13: Is Christ as he exists in the Eucharist able to see other things and to be seen by others?

298

(5)

Question 14: Is Christ's soul able to move Christ's body in the Eucharist?

303

(4)

Question 15: Is Christ's soul able to move Christ's body under the host both organically and nonorganically?

307

(3)

Question 16: Does every act of assenting presuppose an act of apprehending with respect to the same object?

310

(3)

Question 17: Does a wayfarer have, either prior to or posterior to composition and division, a simple concept that is proper to God?

313

(6)

Question 18: On the assumption that quantity is an absolute thing distinct from substance and quality, is the quantity of Christ's body under the host able to have the sort of position that is in the genus of quantity without having the sort of position that is itself a category?

319

(7)

Question 19: Is the extended material substance of Christ's body composed of substantial parts that are of the same nature and that are distinct from one another in position?

326

(2)

Question 20: Is an extended material substance immediately present to a place through its intrinsic parts?

328

(2)

Question 21: Is it circumscriptively or definitively that an extended material substance is in a place through its intrinsic parts?

330

(3)

Question 22: Is God able to conserve an extended material substance without local motion while destroying every absolute accident in it?

333

(3)

Question 23: Is a material substance able to be a quantity or a quantum through its intrinsic parts?

336

(4)

Question 24: Is a material substance able to be a quantum through its intrinsic parts without a quantity's being added to it?

340

(3)

Question 25: Can it be proved evidently that a quantity is an absolute thing distinct from substance and quality?

343

(7)

Question 26: Can it be proved sufficiently through the principles of the faith that quantity is an absolute thing distinct from substance and quality?

350

(8)

Question 27: Is it the Philosopher's intention to posit quantity as something distinct from substance and quality?

358

(4)

Question 28: Is it the intention of the Saints to posit a quantity that mediates between a substance and its qualities?

362

(5)

Question 29: Is it the case that by virtue of the conversion the substance of the bread is transubstantiated only into the body of Christ and not into his divinity or his soul or his accidents?

367

(2)

Question 30: Does the substance of the bread remain after the consecration?

369

(2)

Question 31: Does the body of Christ exist circumscriptively in a place under the consecrated host?

371

(4)

Question 32: Is God able to make every prior absolute thing without a posterior thing that is really distinct from it?

375

(4)

Question 33: Does the quantity that remains in the Eucharist after the consecration exist subjectively in a quality of the host?

379

(5)

Question 34: Do the qualities of the host exist subjectively in the quantity after the consecration?

384

(3)

Question 35: Are first intentions and second intentions really distinct from one another?

387

(10)

FIFTH QUODLIBET

397

(94)

Question 1: Can what is numerically or specifically the same theological truth be proved both in theology and in natural science?

397

(4)

Question 2: Can what is numerically the same conclusion be known evidently through both demonstration and experience?

401

(5)

Question 3: Can what is specifically or numerically the same theological truth be believed by a wayfarer and known evidently by a possessor [of heavenly glory]?

406

(4)

Question 4: Can God cause a wayfarer to have an evident cognition of the objects of the faith without having the vision of God?

410

(3)

Question 5: Do intuitive cognition and abstractive cognition differ from one another?

413

(4)

Question 6: Is an act of apprehending really distinct from an act of judging?

417

(3)

Question 7: Can more than one proper concept be had of God?

420

(4)

Question 8: Do all the grammatical accidents of spoken terms belong to mental terms?

424

(5)

Question 9: Are mental names, like spoken names, divided into concrete and abstract?

429

(4)

Question 10: Are `human being' and `humanity' synonymous names according to the truth of the faith?

433

(4)

Question 11: Are `human being' and `humanity' synonymous names according to the Philosopher's view?

437

(4)

Question 12: Is a universal something singular?

441

(2)

Question 13: Is every universal a mental quality?

443

(5)

Question 14: Is `being' predicated univocally of all things?

448

(2)

Question 15: Is there a real distinction between the natural and metaphysical definitions of the same thing?

450

(4)

Question 16: Does a spoken word lose its significatum when a thing [it signifies] ceases to exist?

454

(2)

Question 17: Is every real opposition an opposition between things?

456

(4)

Question 18: Can God separate a subject from a proper attribute?

460

(3)

Question 19: Is a real definition distinct from a nominal definition?

463

(2)

Question 20: Is it the thing outside the soul that is defined?

465

(2)

Question 21: Is each of the categories a first intention or a second intention?

467

(4)

Question 22: Are there ten categories?

471

(4)

Question 23: Is a category composed of things outside the soul or of concepts of things?

475

(4)

Question 24: Are the truth and falsity of a complex [sign] distinct from the complex [sign] itself?

479

(6)

Question 25: Are absolute, connotative, and relative concepts really distinct from one another?

485

(6)

SIXTH QUODLIBET

491

(102)

Question 1: Can a human being be saved without created charity?

491

(3)

Question 2: Does God of necessity accept an act elicited by one who has created grace?

494

(3)

Question 3: When the body of Christ begins to exist sacramentally under the appearances of bread on the altar, is it truly changed locally?

497

(3)

Question 4: Can God remit a sinner's guilt and punishment without an infusion of created grace?

500

(2)

Question 5: Is anything predicated affirmatively of God that is not identical with God?

502

(4)

Question 6: Can there be an intuitive cognition of an object that does not exist?

506

(2)

Question 7: Is the divine essence as it exists in the Father incompossible with the Son?

508

(4)

Question 8: Is similarity or dissimilarity a "little thing" distinct from absolute things?

512

(6)

Question 9: Is equality or inequality a thing distinct from absolute things?

518

(3)

Question 10: Is doubleness or halfness a thing distinct from absolute things?

521

(3)

Question 11: Is diversity, distinctness, or identity a thing distinct from absolute things?

524

(5)

Question 12: Is the relation of efficient causality a thing distinct from absolute things?

529

(4)

Question 13: Is the relation of what is capable of producing heat to what is capable of being heated a thing distinct from absolute things?

533

(2)

Question 14: Is the relation of knowledge to what is knowable a thing distinct from absolute things?

535

(1)

Question 15: Is it consonant with natural reason to hold that every created thing is absolute, with the result that no relation exists outside the soul?

536

(3)

Question 16: Is it the Philosopher's intention to posit relations outside the soul distinct from absolute things?

539

(6)

Question 17: Did the Philosopher hold that relations of the first type are really distinct from absolute things?

545

(3)

Question 18: Did the Philosopher hold that relations of the second type are really distinct from absolute things?

548

(2)

Question 19: Did the Philosopher hold that relations of the third type differ from absolute things?

550

(4)

Question 20: Can one who denies that a relation differs from absolute things preserve the properties of a relation?

554

(5)

Question 21: Are all relatives simultaneous in nature and in the intellect?

559

(3)

Question 22: Is `relation', taken as a most general genus, a first or a second intention according to the Philosopher's view?

562

(2)

Question 23: Is it things outside the soul or names only that are in the genus of relation according to the Philosopher's view?

564

(3)

Question 24: Is a relation terminated in something absolute or in something relative?

567

(4)

Question 25: Are relations of the three types real in creatures?

571

(4)

Question 26: Are identity, similarity, and equality real relations in the divine nature?

575

(1)

Question 27: Is numerical identity a real relation?

576

(4)

Question 28: Is the action of creation a relation of reason?

580

(3)

Question 29: Is a relation of reason distinct from absolute things?

583

(4)

Question 30: Are real relations and relations of reason distinct from one another?

587

(6)

SEVENTH QUODLIBET

593

(68)

Question 1: Does creation or conservation differ in reality from absolute things?

593

(3)

Question 2: Does quality differ in reality from substance?

596

(2)

Question 3: Does an action or a passion differ in reality from absolute things?

598

(4)

Question 4: Are the categories of action and passion composed of concepts?

602

(1)

Question 5: Does the category of `when' signify a thing distinct from absolute things?

603

(5)

Question 6: Does [the category of] `where' signify a thing distinct from absolute things?

608

(2)

Question 7: Do [the categories of] position and having signify a relation distinct from absolute things?

610

(3)

Question 8: Does the unity of the universe or the proximity of causes to one another or the distance of things from one another convey a relation distinct from absolute things?

613

(3)

Question 9: Is any concept predicated of God?

616

(3)

Question 10: Is `person' a name of first imposition?

619

(3)

Question 11: Can it be sufficiently proved by an argument from efficient causation that God is intensively infinite?

622

(6)

Question 12: Can it be sufficiently proved from God's cognition that God is intensively infinite?

628

(4)

Question 13: Can it be proved through [the divine] simplicity that God is intensively infinite?

632

(3)

Question 14: Can it be sufficiently proved through final causality that God is intensively infinite?

635

(2)

Question 15: Can it be evidently proved through an argument from eminence that God is intensively infinite?

637

(6)

Question 16: Is it the view of the Philosopher and of the Commentator that God is intensively infinite?

643

(3)

Question 17: Do the Philosopher's demonstrations in Physics 8 and Metaphysics 12 prove that God is intensively infinite?

646

(6)

Question 18: Does God in fact have intensively infinite power?

652

(5)

Question 19: Do quantity and quantitative mode differ from one another in reality?

657

(4)

Selected Bibliography

661

(4)

Index of Names and Works

665

(2)

Index of Subjects

667

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