Draft4


 * On the contrary, it is said of Divine Wisdom: "She reacheth from end to end mightily, and ordereth all things sweetly" (Wis. 8:1).
 * On the contrary, it is said: "Thou art mighty, O Lord, and Thy truth is round about Thee" (Ps. 88:9).
 * On the contrary, it is said: "God is not as a man, that He should lie, nor as the son of man, that He should be changed" (Num. 23:19).
 * On the contrary, it is said (Rm. 11:36): "Of Him, and by Him, and in Him are all things."
 * On the contrary, it is said (Ps. 83:3): "My heart and my flesh have rejoiced in the living God."
 * On the contrary, it is said (Gal. 4:4): "When the fullness of the time was come, God sent His Son."
 * On the contrary, it is written (Prov. 15:11), "Hell and destruction are before God."
 * On the contrary, it is written (Ps. 38:7): "Surely man passeth as an image."
 * On the contrary, it is written (Eccles. 8:6,7), "There is a great affliction for man, because he is ignorant of things past; and things to come he cannot know by any messenger."
 * On the contrary, it is said (Ps. 110:4): "He is a merciful and gracious Lord."
 * On the contrary, it is written (Eccles. 3:14): "I have learned that all the works that God hath made continue for ever."
 * On the contrary, it is said (Jn. 14:10): "I am in the Father, and the Father is in Me."
 * On the contrary, it is said (Wis. 11:25): "Thou lovest all things that are, and hatest none of the things which Thou hast made."
 * On the contrary, it is written (Gn. 2:16): "Of every tree in paradise ye shall eat."
 * On the contrary, it is said: "There are three who bear witness in heaven, the father, the Word, and the Holy Ghost" (1 Jn. 5:7). To those who ask, "Three what?" we answer, with Augustine (De Trin. vii, 4), "Three persons." Therefore there are but three persons in God.
 * On the contrary, it is written (Ex. 23:20): "Behold I will send My angels who shall go before thee."
 * On the contrary, it is said (Jn. 5:19): "Whatsoever things the Father doth, these the Son also doth in like manner."
 * On the contrary, it is written (Gn. 2: 15): "The Lord God took man and placed in the paradise of pleasure, to dress and keep it."
 * On the contrary, it is written (Prov. 16:4): "The Lord hath made all things for Himself." But God is outside the entire order of the universe. Therefore the end of all things is something extrinsic to them.
 * On the contrary, it is written (Phil. 2:13): "It is God who worketh in us both to will and to accomplish."
 * On the contrary, it is said (Ps. 2:7): "This day have I begotten Thee."
 * On the contrary, it is written: "They gave the incommunicable name to wood and stones" (Wis. 14:21), in reference to the divine name. Therefore this name "God" is incommunicable.
 * On the contrary, it is said (Jn. 17:5), "Glorify Me, O Father, with Thyself with the glory which I had before the world was"; and (Prov. 8:22), "The Lord possessed Me in the beginning of His ways, before He made anything from the beginning."
 * On the contrary, it is said that the rich man in hell spoke to Abraham, notwithstanding the local distance (Lk. 16:24). Much less therefore does local distance impede the speech of one angel to another.
 * On the contrary, it is said (De Anima iii, 4) that "the intellect understands itself in the same way as it understands other things." But it understands other things, not by their essence, but by their similitudes. Therefore it does not understand itself by its own essence.
 * On the contrary, it is written (Gn. 2:7): "God made man of the slime of the earth."
 * On the contrary, it is said (Eph. 1:4): "He chose us in Him before the foundation of the world."
 * On the contrary, it is written (Osee 12:10): "I have multiplied visions, and I have used similitudes by the ministry of the prophets." But to put forward anything by means of similitudes is to use metaphors. Therefore this sacred science may use metaphors.
 * On the contrary, it is written: "Be you perfect as also your heavenly Father is perfect" (Mt. 5:48).
 * On the contrary, it is said (Gn. 1:1): "In the beginning God created heaven and earth."
 * On the contrary, it is written (Wis. 14:3): "But Thou, O Father, governest all things by Thy Providence." And Boethius says (De Consol. iii): "Thou Who governest this universe by mandate eternal."
 * On the contrary, it is said (Wis. 14:3): "But Thou, Father, governest all things by providence."
 * On the contrary, it is stated (Apoc. 21:17) that the "measure of the angel" in that heavenly Jerusalem is "the measure of a man." Therefore the same is the case with the angel.
 * On the contrary, it is said (Gn. 1:1): "In the beginning God created heaven and earth"; by which are understood corporeal creatures. These, therefore, were produced immediately by God.
 * On the contrary, it is written of God (Ps. 135:4): "Who alone doth great wonders."
 * On the contrary, it is written (Gn. 1:31): "God saw all the things that He had made, and they were very good." But among them were also the demons. Therefore the demons were at some time good.
 * On the contrary, it is said of divine Wisdom (Wis. 9:10): "Send her from heaven to Thy Saints, and from the seat of Thy greatness."
 * On the contrary, it is said (Dt. 6:4): "Hear, O Israel, the Lord thy God is one God."
 * On the contrary, it is said (Ps. 103:4): "Who makes His angels spirits."
 * On the contrary, it is written (Eccles. 7:30): "God made man right."
 * On the contrary, it is said (1 Jn. 5:7): "There are three who bear witness in heaven, the Father, the Word, and the Holy Ghost." As Augustine says (De Trin. vii, 4): "When we ask, Three what? we say, Three persons." Therefore the Holy Ghost is the name of a divine person.
 * On the contrary, it is written in the Gospel of St. John (Jn. 4:24): "God is a spirit."
 * On the contrary, it is said: "Thinkest thou that I cannot ask My Father, and He will give Me presently more than twelve legions of angels?" (Mt. 26:53). But He neither asked for them, nor did His Father show them to refute the Jews. Therefore God can do what He does not.
 * On the contrary, it is written (Gn. 1), "The evening and the morning were the second day . . . the third day," and so on. But where there is a second and third there are more than one. There was not, therefore, only one day.
 * On the contrary, it is said, that in God "there is no change nor shadow of alteration" (James 1:17).
 * On the contrary, it is said (Mt. 3:16) that, when our Lord was baptized, the Holy Ghost descended upon Him in the shape of a dove.
 * On the contrary, it is said in the book De Ecclesiasticis Dogmatibus xv: "Nor do we say that there are two souls in one man, as James and other Syrians write; one, animal, by which the body is animated, and which is mingled with the blood; the other, spiritual, which obeys the reason; but we say that it is one and the same soul in man, that both gives life to the body by being united to it, and orders itself by its own reasoning."
 * On the contrary, it is said (Job 4:18): "In His angels He found wickedness."
 * On the contrary, it is written (Is. 26:12): "Lord, Thou hast wrought all our works in us."
 * On the contrary, it is said (Job 34:13): "What other hath He appointed over the earth? or whom hath He set over the world which He made?" On which passage Gregory says (Moral. xxiv, 20): "Himself He ruleth the world which He Himself hath made."
 * On the contrary, it is written: "In Thy light we shall see light" (Ps. 35:10).
 * On the contrary, it is said in a gloss upon Ps. 68:29, "Let them be blotted out of the book of the living. This book is the knowledge of God, by which He hath predestined to life those whom He foreknew."
 * On the contrary, it is written (Gn. 1:27): "God created man to His own image." But man is like to God in his soul. Therefore the soul was created.
 * On the contrary, it is written (1 Thess. 3:5): "Lest perhaps he that tempteth should have tempted you": to which the gloss adds, "that is, the devil, whose office it is to tempt."
 * On the contrary, it is said of the devil (Jn. 8:44): "He stood not in the truth": and, as Augustine says (De Civ. Dei xi, 15), "we must understand this in the sense, that he was in the truth, but did not remain in it."
 * On the contrary, it is written: "The things that are of God no man knoweth, but the Spirit of God" (1 Cor. 2:11).
 * On the contrary, it is written, "Man shall not see Me, and live" (Ex. 32:20), and a gloss upon this says, "In this mortal life God can be seen by certain images, but not by the likeness itself of His own nature."
 * On the contrary, it is the same thing for a beatified angel to be moved as for a beatified soul to be moved. But it must necessarily be said that a blessed soul is moved locally, because it is an article of faith that Christ's soul descended into Hell. Therefore a beatified angel is moved locally.
 * On the contrary, it is said (Jn. 8:16): "I am not alone, but I and the Father that sent Me."
 * On the contrary, it is written (Gn. 3:22): "Lest perhaps he put forth his hand, and take of the tree of life, and eat, and live for ever." Further, Augustine says (Questions. Vet. et Nov. Test. qu. 19): "A taste of the tree of life warded off corruption of the body; and even after sin man would have remained immortal, had he been allowed to eat of the tree of life."
 * On the contrary, it is written (Gn. 2:15): "God took man and placed him in paradise."
 * On the contrary, it is written (Gn. 1:26): "Let Us make man to Our own image and likeness."
 * On the contrary, it is written (Gn. 1:7): "(God) divided the waters that were under the firmament, from those that were above the firmament." I answer with Augustine (Gen. ad lit. ii, 5) that, "These words of Scripture have more authority than the most exalted human intellect. Hence, whatever these waters are, and whatever their mode of existence, we cannot for a moment doubt that they are there." As to the nature of these waters, all are not agreed. Origen says (Hom. i in Gen.) that the waters that are above the firmament are "spiritual substances." Wherefore it is written (Ps. 148:4): "Let the waters that are above the heavens praise the name of the Lord," and (Dn. 3:60): "Ye waters that are above the heavens, bless the Lord."To this Basil answers (Hom. iii in Hexaem.) that these words do not mean that these waters are rational creatures, but that "the thoughtful contemplation of them by those who understand fulfils the glory of the Creator." Hence in the same context, fire, hail, and other like creatures, are invoked in the same way, though no one would attribute reason to these.  We must hold, then, these waters to be material, but their exact nature will be differently defined according as opinions on the firmament differ. For if by the firmament we understand the starry
 * On the contrary, it is said (Ps. 88:27): "He shall cry out to me: Thou art my Father."
 * On the contrary, it is written that when Moses asked, "If they should say to me, What is His name? what shall I say to them?" The Lord answered him, "Thus shalt thou say to them, HE WHO IS hath sent me to you" (Ex. 3:13,14). Therefor this name HE WHO IS most properly belongs to God.
 * On the contrary, it is written (Ps. 11:2),"Truths are decayed from among the children of men."
 * On the contrary, it is said of God that He is life itself, and not only that He is a living thing: "I am the way, the truth, and the life" (Jn. 14:6). Now the relation between Godhead and God is the same as the relation between life and a living thing. Therefore God is His very Godhead.
 * On the contrary, it is said (Jn. 1:10): "The world was made by Him," where the world is named as one, as if only one existed.
 * On the contrary, it is written: "God is love" (Jn. 4:16).
 * On the contrary, it is written (Ecclus. 17:1): "God created man out of the earth."
 * On the contrary, it is said (Ps. 10:8): "The Lord is just, and hath loved justice."
 * On the contrary, it is written (Rm. 1:19), "That which is known of God," namely, what can be known of God by natural reason, "is manifest in them."
 * On the contrary, it is written, "Thou hast ordered all things in measure, and number, and weight" (Wis. 11:21).
 * On the contrary, it is written (Zach. 1:12): "The angel of the Lord answered and said: O Lord of hosts, how long wilt Thou not have mercy on Jerusalem." Therefore an angel speaks to God.
 * On the contrary, it is written (Prov. 16:2), "All the ways of a man are open to His eyes."
 * On the contrary, it is written (Dt. 4:6): "This is your wisdom and understanding in the sight of nations."
 * On the contrary, it is said (Malachi 1:2,3): "I have loved Jacob, but have hated Esau."
 * On the contrary, it is said (Phys. i, 4) that "the infinite, considered as such, is unknown."
 * On the contrary, it is written (Judges 5:20): "Stars remaining in their order and courses," which is applied to the angels. Therefore the angels will ever remain in their orders.
 * On the contrary, it is said, "Let them be blotted out from the book of the living" (Ps. 68:29).
 * On the contrary, it is written (Ps. 32:15), "He Who hath made the hearts of every one of them; Who understandeth all their works," i.e. of men. Now the works of men are contingent, being subject to free will. Therefore God knows future contingent things.
 * On the contrary, it is said (Ecclus. 33:7): "Why does one day excel another, and one light another, and one year another year, one sun another sun? By the knowledge of the Lord they were distinguished."
 * On the contrary, it is written (Mt. 4:11): "Then the devil left Him," i.e. Christ Who overcame.
 * On the contrary, it is written (Dan. 10:13): "The prince of the kingdom of the Persians resisted me one and twenty days." But this prince of the Persians was the angel deputed to the guardianship of the kingdom of the Persians. Therefore one good angel resists the others; and thus there is strife among them.
 * On the contrary, it is written: "We shall see Him as He is" (1 Jn. 2:2).
 * On the contrary, it is written (Lam. 3:25): "The Lord is good to them that hope in Him, to the soul that seeketh Him."
 * On the contrary, it is said (Gn. 1:1): "In the beginning God created heaven and earth." Now, this would not be true if anything had been created previously. Consequently the angels were not created before corporeal nature.
 * On the contrary, it is said (Ps. 113:11): "God hath done all things, whatsoever He would."
 * On the contrary, it is written: "The grace of God is life everlasting" (Rm. 6:23). But life everlasting consists in the vision of the Divine essence, according to the words: "This is eternal life, that they may know Thee the only true God," etc. (Jn. 17:3). Therefore to see the essence of God is possible to the created intellect by grace, and not by nature.
 * On the contrary, it is said (Ps. 148:2): "Praise ye Him, all His angels"; and further on, verse 5: "For He spoke and they were made."
 * On the contrary, it is written (Jer. 10:24): "Correct me, O Lord, but yet with judgment; and not in Thy fury, lest Thou bring me to nothing."
 * On the contrary, it is said (Gn. 1:1): "In the beginning God created heaven and earth." But heaven and earth are subsisting composite things. Therefore creation belongs to them.
 * On the contrary, it is written: "All things are naked and open to His eyes" (Heb. 4:13).
 * On the contrary, it is written (Gn. 2:7) that God Himself "breathed into the face of man the breath of life."
 * On the contrary, it is written, "I am the Lord, and I change not" (Malachi 3:6).
 * On the contrary, it is written (Rm. 8:30): "Whom He predestined, them He also called."
 * On the contrary, it is said (Gn. 1:4,7) that God "divided the light from the darkness," and "divided waters from waters." Therefore the distinction and multitude of things is from God.
 * On the contrary, it is written: "The Seraphim cried to one another" (Is. 6:3). Therefore there are many angels in the one order of the Seraphim.
 * On the contrary, it is said (Ps. 24:10): "All the ways of the Lord are mercy and truth."
 * On the contrary, it is said (Phil. 2:6): "He thought it not robbery to be equal with God."
 * On the contrary, it is said in the person of God: "I am Who am." (Ex. 3:14)
 * On the contrary, it is written (Lk. 16:23), that Dives, "lifting up his eyes when he was in torment, saw Abraham afar off." Therefore local distance does not impede knowledge in the separated soul.
 * On the contrary, it is written (Gn. 1:26): "That he may have dominion over . . . every creature."
 * On the contrary, it is said that "Isaac besought the Lord for his wife because she was barren; and He heard him and made Rebecca to conceive" (Gn. 25:21). But from that conception Jacob was born, and he was predestined. Now his predestination would not have happened if he had never been born. Therefore predestination can be furthered by the prayers of the saints.
 * On the contrary, it is written (Ex. 15:3): "The Lord is a man of war, Almighty is His name."
 * On the contrary, it is written (Ps. 11:2), "Truths are decayed from among the children of men."
 * On the contrary, it is greater for a thing to be made according to its entire substance, than to be made according to its substantial or accidental form. But generation taken simply, or relatively, whereby anything is made according to the substantial or the accidental form, is something in the thing generated. Therefore much more is creation, whereby a thing is made according to its whole substance, something in the thing created.
 * On the contrary, it is said (Topic. ii, 10) that "understanding is of one thing only, knowledge is of many."
 * On the contrary, it is written in De Eccl. Dogmat. xiv that "the rational soul is not engendered by coition."
 * On the contrary, it is written (Gn. 2:3), "God blessed the seventh day and sanctified it, because in it He had rested from all His work."
 * On the contrary, it is written "Hear, O Israel, the Lord our God is one Lord" (Dt. 6:4).
 * On the contrary, it is written (Ecclus. 15:14): "God made man from the beginning, and left him in the hand of his own counsel"; and the gloss adds: "That is of his free-will."
 * On the contrary, it is written (Wis. 9:16): "The things that are in heaven, who shall search out?" But these substances are said to be in heaven, according to Mt. 18:10, "Their angels in heaven," etc. Therefore immaterial substances cannot be known by human investigation.
 * On the contrary, it is written (Gn. 2:22): "God built the rib, which He took from Adam, into a woman."
 * On the contrary, it is said in the Collect [Prayer at Compline, Dominican Breviary]: "Let Thy holy angels who dwell herein, keep us in peace."
 * On the contrary, it is said (Gn. 1:12): "The earth brought forth the green herb," after which there follows, "The evening and the morning were the third day."
 * On the contrary, it is written: "The Lord knoweth the thoughts of men" (Ps. 93:11). But enunciable things are contained in the thoughts of men. Therefore God knows enunciable things.
 * On the contrary, it is said (De Anima iii, 6) that "the indivisible is expressed as a privation." But privation is known secondarily. Therefore likewise is the indivisible.
 * On the contrary, it is written (Rm. 5:12): "By sin death came into the world." Therefore man was immortal before sin.
 * On the contrary, it is said (Dan. 7:10): "Thousands of thousands ministered to Him, and ten thousands times a hundred thousand stood before Him."
 * On the contrary, it is written (Gn. 1:6): "God said: let there be a firmament," and further on (verse 8); "And the evening and morning were the second day."
 * On the contrary, it is said in De Anima iii, 21,22 that "where there is composition of objects understood, there is truth and falsehood." But such composition is in the intellect. Therefore truth and falsehood exist in the intellect.
 * On the contrary, it is written (Rm. 13:1): "The things which are of God, are well ordered". But order chiefly consists in inequality; for Augustine says (De Civ. Dei xix, 13): "Order disposes things equal and unequal in their proper place." Therefore in the primitive state, which was most proper and orderly, inequality would have existed.
 * On the contrary, it is said, "To the King of ages, immortal, invisible, the only God" (1 Tim. 1:17).
 * On the contrary, it is said (Gn. 2:2): "On the seventh day God ended His work which He had made."
 * On the contrary, it is said (De Eccl. Dogmat. xiv, xviii) that "the soul is created together with the body."
 * On the contrary, it is written: "Let us make man to our image and likeness" (Gn. 1:26), and: "When He shall appear we shall be like to Him" (1 Jn. 3:2).
 * On the contrary, it is said (Prov. 16:4): "The Lord has made all things for Himself."
 * On the contrary, it is said by Aristotle (De Causis) that "the first of created things is being."
 * On the contrary, it is written (Ecclus. 17:5): "He created of him," that is, out of man, "a helpmate like to himself," that is, woman.
 * On the contrary, it is said (Wis. 11:26), "How could anything endure, if Thou wouldst not?"
 * On the contrary, it is written (De Eccl. Dogmat. xlix): "Not all our evil thoughts are stirred up by the devil, but sometimes they arise from the movement of our free-will."
 * On the contrary, it is written (Gn. 1:26): "Let him have dominion over the fishes of the sea, and the birds of the air, and the beasts of the earth".
 * On the contrary, it is written (Gn. 2:7): "God formed man of the slime of the earth."
 * On the contrary, it is said (Ps. 84:11): "Mercy and truth have met each other": where truth stands for justice.
 * On the contrary, it is said (Prov. 16:4): "The Lord hath made all things for Himself."
 * On the contrary, it is said (Eph. 3:20): "God is able to do all things more abundantly than we desire or understand."
 * On the contrary, it is written (Gn. 1:6): "Let there be a firmament made amidst the waters; and let it divide the waters from the waters."
 * On the contrary, it is said (Ps. 145:6): "Who made heaven and earth, the sea, and all things that are in them."
 * On the contrary, it is written (Esther 13:9): "O Lord, Lord, almighty King, all things are in Thy power, and there is none that can resist Thy will."
 * On the contrary, it is written (Ps. 90:11): "He hath given His angels charge over thee, to keep thee in all thy ways."
 * On the contrary, it is said (Ps. 148:4): "Praise Him, ye heavens of heavens."
 * On the contrary, it is written (2 Tim. 3:16): "All Scripture, inspired of God is profitable to teach, to reprove, to correct, to instruct in justice." Now Scripture, inspired of God, is no part of philosophical science, which has been built up by human reason. Therefore it is useful that besides philosophical science, there should be other knowledge, i.e. inspired of God.
 * On the contrary, it is said: "No word shall be impossible with God" (Lk. 1:37).
 * On the contrary, it is written (Heb. 1:3): "Upholding all things by the word of His power."
 * On the contrary, it is written, "I fill heaven and earth." (Jer. 23:24).
 * On the contrary, it is said (4 Kgs. 6:16): "There are more with us than with them": which is expounded of the good angels who are with us to aid us, and the wicked spirits who are our foes.
 * On the contrary, it is said (Gn. 2:2): "God rested on the seventh day from all the work which He had done."
 * On the contrary, it is said (Prov. 8:22), in the person of begotten Wisdom: "The Lord possessed me in the beginning of His ways, before He made anything from the beginning." But, as was shown above (Article 1), the angels were made by God. Therefore at one time the angels were not.
 * On the contrary, it is said (Gn. 1:1): "In the beginning God created heaven and earth."
 * On the contrary, it is said (De Eccl. Dogm. xix) that "of two substances only does man consist; the soul with its reason, and the body with its senses." Therefore the body being dead, the sensitive powers do not remain.
 * On the contrary, it is written: "O most mighty, great, and powerful, the Lord of hosts is Thy Name. Great in counsel, and incomprehensible in thought" (Jer. 32:18,19). Therefore He cannot be comprehended.
 * On the contrary, it is written, "I bow my knees to the Father, of our Lord Jesus Christ, of Whom all paternity in heaven and earth is named" (Eph. 3:14,15); and the same applies to the other names applied to God and creatures. Therefore these names are applied primarily to God rather than to creatures.
 * On the contrary, it is said (Ps. 73:23): "The pride of them that hate Thee, ascendeth continually"; and this is understood of the demons. Therefore they remain ever obstinate in their malice.
 * On the contrary, it is written (Job 14:21): "He will not understand whether his children come to honor or dishonor."
 * On the contrary, it is written (Gn. 2:18): "It is not good for man to be alone; let us make him a helper like to himself."
 * On the contrary, it is said, in the person of the devil (Is. 14:13,14), "I will ascend into heaven . . . I will be like the Most High." And Augustine (De Qu. Vet. Test. cxiii) says that being "inflated with pride, he wished to be called God."
 * On the contrary, it is said (Apoc. 12:4) that the dragon "drew" with him "the third part of the stars of heaven."
 * On the contrary, it is written (Gn. 1:28): "Increase and multiply, and fill the earth." But this increase could not come about save by generation, since the original number of mankind was two only. Therefore there would have been generation in the state of innocence.