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- Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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- Christ-Jesus. And this is really not a big jump but a natural
- quite naturally speaks of astronomical things and world
- through their soul-mood were the natural inheritors of
- individuality supernatural concepts, concepts that are removed
- Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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- experience of an emanation from the supernatural world.
- from higher spiritual worlds. And if we look at the natural
- in the natural world. But then we must get clear on this point:
- of Thomas Aquinas and the natural history of Albertus, which is
- Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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- theory of knowledge, and the teaching of the natural scientific
- at a famous conference of Natural Scientists at Leipzig,
- emerged the age of Natural Science, to which Scholasticism did
- Western civilization caused by the growth of Natural Science,
- towards Natural Science were changed, for he rises to the
- explanation of the facts of Natural Science.
- Natural Science — let us say with regard to the theory of
- front towards Natural Science is seriously made. After
- the age of Natural Science, I try to penetrate into the realm
- of natural existence, just as before the age of
- can be penetrated as the veil of natural existence. One presses
- organization. Philosophy has not done this, nor Natural
- contributions of our time in Natural Science. It necessitates,
- valuable is implanted in the world. Naturally those people who
- elements of Scholasticism with this age of Natural Science
- Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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- which were formerly revealed to supernatural vision. As
- Title: Thomas Aquinas: Comment III: Man and the Material World
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- natural kingdoms,” in which human power of thought can
- implanted in the natural world” [p. 67].
- knowledge of “what has been imparted to the natural
- namely, the human soul, which is the goal of all natural
- Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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- innermost things. But the natural light of our intellects is of
- knowledge of something which cannot be gained by the natural
- light, man requires a supernatural light. And this supernatural
- the “natural light” — the light of
- their knowledge of separate things in “Natural
- everything by participation in His light. For the natural light
- light of reason, the natural light innate in man, is
- overstep the realm of the “lumen natural,” but push
- our natural knowledge proceeds from the senses. Wherefore our
- natural knowledge can reach as far as the point to which the
- in corporeal matter, and therefore it gains knowledge naturally
- also. In man there is natural desire to know the cause when he
- This “natural desire for the origin,” is the
- This use of the intellect in the “natural light”
- miracle (as in the case of Moses or Paul) — the natural
- Wherefore a supernatural disposition must be added to it, so as
- to raise it to such sublimity. For as the natural power of the
- activity come naturally to it and so that it would not have to
- Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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- perfection in the knowledge of all natural things in divine
- manner: for man has not the knowledge of all natural things.
- natural things are created by divine art, and are therefore
- obstacle to its purpose. So God constructed every natural
- each man as a soul-endowed being, concupiscence is more natural
- a rational being, then anger is more natural to him than
- accordance with his own temperament, then Anger is more natural
- than lust, because from a natural tendency to get angry, which
- because of his natural temperament, is quicker to become angry
- … In the sphere of bodily temperament it is natural for
- are natural to man, since reason in one sense induces anger, by
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