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By Lawrence Dewan

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Additional resources for St. Thomas and Form as Something Divine in Things

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53-63, in Opera omnia, vol. 43. Literally, the text places essence in God “more truly,” but the implication “most” is obvious. 1 ad 1 (264b29-33): the effects of form are, first, being, and second, operation. 9 (375 [2]). 25 Ultimately, that premise would have to be traced to the cause of being as being. Only thus can one see that there is need, in a complete universe, for the two modes of created being, namely, incorruptible and corruptible; cf. 2. Cf. also Lawrence Dewan, “Thomas Aquinas and Being as a Nature,” Acta Philosophica 12 (2003) 123-135.

86 I have personally found helpful, in order to reflect on this object, Thomas’s presentation of the truth that the whole soul is in every part of the body. Our imagination is most at home, it seems, with a sort of one to one correspondence in the realm of bodies, a mechanical correspondence. If we are told that form “imbues” the matter, this suggests the way water permeates a sponge, this part of the water in this part of the sponge, and that in that. 76, is speaking of the specifically human soul and its union with the human body.

2 ad 10). 110 Thus Thomas assures us: …form, which is a part of the thing, is a likeness of the first agent, flowing from it. 112 In keeping with this, the forms or natures of things are seen as measures of creaturely participation in the divine nature: The proper nature of each thing has its standing inasmuch as it participates the divine perfection in some particular measure. Thus, God would not perfectly know himself if he did not know the St. 113 This portioning out of being is seen in the form in its role of self-maintenance.

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