Comparing appetitive...

QUAESTIO 19

PROOEMIUM

[29179] Iª q. 19 pr.Post considerationem eorum quae ad divinam scientiam pertinent, considerandum est de his quae pertinent ad voluntatem divinam, ut sit prima consideratio de ipsa Dei voluntate; secunda, de his quae ad voluntatem absolute pertinent; tertia, de his quae ad intellectum in ordine ad voluntatem pertinent. Circa ipsam autem voluntatem quaeruntur duodecim. Primo, utrum in Deo sit voluntas. Secundo, utrum Deus velit alia a se. Tertio, utrum quidquid Deus vult, ex necessitate velit. Quarto, utrum voluntas Dei sit causa rerum. Quinto, utrum voluntatis divinae sit assignare aliquam causam. Sexto, utrum voluntas divina semper impleatur. Septimo, utrum voluntas Dei sit mutabilis. Octavo, utrum voluntas Dei necessitatem rebus volitis imponat. Nono, utrum in Deo sit voluntas malorum. Decimo, utrum Deus habeat liberum arbitrium. Undecimo, utrum sit distinguenda in Deo voluntas signi. Duodecimo, utrum convenienter circa divinam voluntatem ponantur quinque signa.

OPERATIONS (INTELLECT): God's knowledge (14). The ideas (15), which exist in His knowledge. Truth (16) in God, for knowledge is of things that are true. Falsity (17) in God. The life of God (18), since to understand belongs to living beings.
OPERATIONS (WILL): God's will (19). In our own wills we find both the passions (such as joy and love), and the habits of the moral virtues (such as justice and fortitude). Hence we shall first consider the love (20) of God, and secondly His justice and mercy (21).
OPERATIONS (INTELLECT AND WILL): Providence (22), in respect to all created things; for in the science of morals, after the moral virtues themselves, comes the consideration of prudence, to which providence belongs. Predestination (23) and the book of life (24).

Question 19. The will of God

1. Is there will in God?
2. Does God will things apart from Himself?
3. Does God necessarily will whatever He wills?
4. Is the will of God the cause of things?
5. Can any cause be assigned to the divine will?
6. Is the divine will always fulfilled?
7. Is the will of God mutable?
8. Does the will of God impose necessity on the things willed?
9. Is there in God the will of evil?
10. Does God have free will?
11. Is the will of expression distinguished in God?
12. Are five expressions of will rightly assigned to the divine will?

Question 20. God's love

1. Does love exist in God?
2. Does He love all things?
3. Does He love one thing more than another?
4. Does He love more the better things?

Question 21. The justice and mercy of God

1. Is there justice in God?
2. Can His justice be called truth?
3. Is there mercy in God?
4. Are justice and mercy in every work of God?

Note the "TRUTH" there

Then you get into Providence with 22.

Question 22. The providence of God

1. Is providence suitably assigned to God?
2. Does everything come under divine providence?
3. Is divine providence immediately concerned with all things?
4. Does divine providence impose any necessity upon things foreseen?

Predestination (23) and the book of life (24).

POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. The divine beatitude (26)

Question 25. The power of God

1. Is there power in God?
2. Is His power infinite?
3. Is He omnipotent?
4. Could He make the past not to have been?
5. Could He do what He does not, or not do what He does?
6. Could He make better what He makes?

Question 26. The divine beatitude

1. Does beatitude belong to God?
2. In regard to what is God called blessed does this regard His act of intellect?
3. Is He essentially the beatitude of each of the blessed?
4. Is all other beatitude included in the divine beatitude?

I answer that, Whatever is desirable in whatsoever beatitude, whether true or false, pre-exists wholly and in a more eminent degree in the divine beatitude. As to contemplative happiness, God possesses a continual and most certain contemplation of Himself and of all things else; and as to that which is active, He has the governance of the whole universe. As to earthlyhappiness, which consists in delight, riches, power, dignity, and fame, according to Boethius (De Consol. iii, 10), He possessesjoy in Himself and all things else for His delight; instead of riches He has that complete self-sufficiency, which is promised byriches; in place of power, He has omnipotence; for dignities, the government of all things; and in place of fame, He possessesthe admiration of all creatures.

THEN YOU GET INTO THE TRINITY

RIGIN: The question of origin or procession (27). The relations of origin relations of origin (28).
THE PERSONS IN GENERAL: The signification (29) of the word "person". The number (30) of the persons, and what is involved in the number of persons, or is opposed thereto; as diversity, and similitude, and the like (31). Our knowledge (32) of the persons.
FATHER: The person of the Father (33).
SON: The person of the Son, to whom three names are attributed: Son (see 33), the idea of which is gathered from the idea of Father; Word (34) and Image (35).
HOLY GHOST: The person of the Holy Ghost, Who is called three things: Holy Ghost (36), Love (37) and Gift (38).
THE THREE COMPARED: The person in reference to the essence (39), with the relations or properties (40), or to the notional acts (41). The equality and likeness (42) of the persons. Their mission (43)

Of course - I know the appetitive at this point is power- level.

QUAESTIO 77

PROOEMIUM

[31590] Iª q. 77 pr.Deinde considerandum est de his quae pertinent ad potentias animae. Et primo, in generali; secundo, in speciali. Circa primum quaeruntur octo. Primo, utrum essentia animae sit eius potentia. Secundo, utrum sit una tantum potentia animae, vel plures. Tertio, quomodo potentiae animae distinguantur. Quarto, de ordine ipsarum ad invicem. Quinto, utrum anima sit subiectum omnium potentiarum. Sexto, utrum potentiae fluant ab essentia animae. Septimo, utrum potentia una oriatur ex alia. Octavo, utrum omnes potentiae animae remaneant in ea post mortem.

qUAESTIO 78

PROOEMIUM

[31671] Iª q. 78 pr.Deinde considerandum est de potentiis animae in speciali. Ad considerationem autem theologi pertinet inquirere specialiter solum de potentiis intellectivis et appetitivis, in quibus virtutes inveniuntur. Sed quia cognitio harum potentiarum quodammodo dependet ex aliis, ideo nostra consideratio de potentiis animae in speciali erit tripartita, primo namque considerandum est de his quae sunt praeambula ad intellectum; secundo, de potentiis intellectivis; tertio, de potentiis appetitivis. Circa primum quaeruntur quatuor. Primo, de generibus potentiarum animae. Secundo, de speciebus vegetativae partis. Tertio, de sensibus exterioribus. Quarto, de sensibus interioribus.

QUAESTIO 79

PROOEMIUM

[31715] Iª q. 79 pr.Deinde quaeritur de potentiis intellectivis. Circa quod quaeruntur tredecim. Primo, utrum intellectus sit potentia animae, vel eius essentia. Secundo, si est potentia, utrum sit potentia passiva. Tertio, si est potentia passiva, utrum sit ponere aliquem intellectum agentem. Quarto, utrum sit aliquid animae. Quinto, utrum intellectus agens sit unus omnium. Sexto, utrum memoria sit in intellectu. Septimo, utrum sit alia potentia ab intellectu. Octavo, utrum ratio sit alia potentia ab intellectu. Nono, utrum ratio superior et inferior sint diversae potentiae. Decimo, utrum intelligentia sit alia potentia praeter intellectum. Undecimo, utrum intellectus speculativus et practicus sint diversae potentiae. Duodecimo, utrum synderesis sit aliqua potentia intellectivae partis. Tertiodecimo, utrum conscientia sit aliqua potentia intellectivae partis.

QUAESTIO 80

PROOEMIUM

[31828] Iª q. 80 pr.Deinde considerandum est de potentiis appetitivis. Et circa hoc consideranda sunt quatuor, primo, de appetitivo in communi; secundo, de sensualitate; tertio, de voluntate; quarto, de libero arbitrio. Circa primum quaeruntur duo. Primo, utrum debeat poni appetitus aliqua specialis potentia animae. Secundo, utrum appetitus dividatur in appetitum sensitivum et intellectivum, sicut in potentias diversas.

QUAESTIO 81

PROOEMIUM

[31845] Iª q. 81 pr.Deinde considerandum est de sensualitate. Circa quam quaeruntur tria. Primo, utrum sensualitas sit vis appetitiva tantum. Secundo, utrum dividatur sensualitas in irascibilem et concupiscibilem, sicut in diversas potentias. Tertio, utrum irascibilis et concupiscibilis obediant rationi.

QUAESTIO 82

PROOEMIUM

[31870] Iª q. 82 pr.Deinde considerandum est de voluntate. Circa quam quaeruntur quinque. Primo, utrum voluntas aliquid ex necessitate appetat. Secundo, utrum omnia ex necessitate appetat. Tertio, utrum sit eminentior potentia quam intellectus. Quarto, utrum voluntas moveat intellectum. Quinto, utrum voluntas distinguatur per irascibilem et concupiscibilem.

QUAESTIO 83

PROOEMIUM

[31911] Iª q. 83 pr.Deinde quaeritur de libero arbitrio. Et circa hoc quaeruntur quatuor. Primo, utrum homo sit liberi arbitrii. Secundo, quid sit liberum arbitrium, utrum sit potentia, vel actus, vel habitus. Tertio si est potentia, utrum sit appetitiva, vel cognitiva. Quarto, si est appetitiva, utrum sit eadem potentia cum voluntate, vel alia.

QUESTION 81

On Sensuality

3 things to be sought

1) Whether sensuality is an appetitive power only

2) Whether sensuality is divided into irascible nad concupiscible as in diverse powers.

3) Whether the irascible and concupiscible obey reason.

(just off the top of my head - fits in with the whole pattern of working from the powers of the soul, and the 3rd has to do with the interinvolvement - hmmmm... no maybe not - maybe not the ACTS Of reason influencing, but the fact that we have powers of reasoning.... something like hwat Dewan was saying but chekc what he was saying and then see.)

Question 82

THE WILL

1) Whether the will desires anything out of necessity.

2) Whether it desires ALL out of necessity.

3) Whether it is a more eminent power than the intellect

4) Whether the will is distinguished through irascible and concupiscible....

Question 83.

Concerning Free Judgment (Arbitrio)

1) Whether man be of free judgment

2) what is free judgment, whether a power, or an act, or a habit

3) if it is a power (potentia) whether it is appetitive or cognitive

4) if it is appetitive, whether it is the same poweras the will, or another.

QUAESTIO 84

PROOEMIUM

[31948] Iª q. 84 pr.Consequenter considerandum est de actibus animae, quantum ad potentias intellectivas et appetitivas, aliae enim animae potentiae non pertinent directe ad considerationem theologi. Actus autem appetitivae partis ad considerationem moralis scientiae pertinent, et ideo in secunda parte huius operis de eis tractabitur, in qua considerandum erit de morali materia. Nunc autem de actibus intellectivae partis agetur. In consideratione vero actuum, hoc modo procedemus, primo namque considerandum est quomodo intelligit anima corpori coniuncta; secundo, quomodo intelligit a corpore separata. Prima autem consideratio erit tripartita, primo namque considerabitur quomodo anima intelligit corporalia, quae sunt infra ipsam; secundo, quomodo intelligit seipsam, et ea quae in ipsa sunt; tertio, quomodo intelligit substantias immateriales, quae sunt supra ipsam. Circa cognitionem vero corporalium, tria consideranda occurrunt, primo quidem per quid ea cognoscit; secundo, quomodo et quo ordine; tertio, quid in eis cognoscit. Circa primum quaeruntur octo. Primo, utrum anima cognoscat corpora per intellectum. Secundo, utrum intelligat ea per essentiam suam, vel per aliquas species. Tertio, si per aliquas species, utrum species omnium intelligibilium sint ei naturaliter innatae. Quarto, utrum effluant in ipsam ab aliquibus formis immaterialibus separatis. Quinto, utrum anima nostra omnia quae intelligit, videat in rationibus aeternis. Sexto, utrum cognitionem intelligibilem acquirat a sensu. Septimo, utrum intellectus possit actu intelligere per species intelligibiles quas penes se habet, non convertendo se ad phantasmata. Octavo, utrum iudicium intellectus impediatur per impedimentum sensitivarum virtutum.