WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It would seem that men are not assailed by the demons. For angels are sent by God to guard man. But demons are not sent by God: for the demons' intention is the loss of souls; whereas God's is the salvation of souls. Therefore demons are not deputed to assail man.

Obj. 2: Further, it is not a fair fight, for the weak to be set against the strong, and the ignorant against the astute. But men are weak and ignorant, whereas the demons are strong and astute. It is not therefore to be permitted by God, the author of all justice, that men should be assailed by demons.

Obj. 3: Further, the assaults of the flesh and the world are enough for man's exercise. But God permits His elect to be assailed that they may be exercised. Therefore there is no need for them to be assailed by the demons.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that to tempt is not proper to the devil. For God is said to tempt, according to Gen. 22:1, "God tempted Abraham." Moreover man is tempted by the flesh and the world. Again, man is said to tempt God, and to tempt man. Therefore it is not proper to the devil to tempt.

Obj. 2: Further, to tempt is a sign of ignorance. But the demons know what happens among men. Therefore the demons do not tempt.

Obj. 3: Further, temptation is the road to sin. Now sin dwells in the will. Since therefore the demons cannot change man's will, as appears from what has been said above (Q. 111, A. 2), it seems that it is not in their province to tempt.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that all sins are due to the temptation of the devil. For Dionysius says (Div. Nom. iv) that "the multitude of demons is the cause of all evils, both to themselves and to others." And Damascene says (De Fide Orth. ii, 4) that "all malice and all uncleanness have been devised by the devil."

Obj. 2: Further, of every sinner can be said what the Lord said of the Jews (John 8:44): "You are of your father the devil." But this was in as far as they sinned through the devil's instigation. Therefore every sin is due to the devil's instigation.

Obj. 3: Further, as angels are deputed to guard men, so demons are deputed to assail men. But every good thing we do is due to the suggestion of the good angels: because the Divine gifts are borne to us by the angels. Therefore all the evil we do, is due to the instigation of the devil.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the demons cannot lead men astray by means of real miracles. For the activity of the demons will show itself especially in the works of Antichrist. But as the Apostle says (2 Thess. 2:9), his "coming is according to the working of Satan, in all power, and signs, and lying wonders." Much more therefore at other times do the demons perform lying wonders.

Obj. 2: Further, true miracles are wrought by some corporeal change. But demons are unable to change the nature of a body; for Augustine says (De Civ. Dei xviii, 18): "I cannot believe that the human body can receive the limbs of a beast by means of a demon's art or power." Therefore the demons cannot work real miracles.

Obj. 3: Further, an argument is useless which may prove both ways. If therefore real miracles can be wrought by demons, to persuade one of what is false, they will be useless to confirm the teaching of the faith. This is unfitting; for it is written (Mk. 16:20): "The Lord working withal, and confirming the word with signs that followed."

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that a demon who is overcome by a man, is not for that reason hindered from any further assault. For Christ overcame the tempter most effectively. Yet afterwards the demon assailed Him by instigating the Jews to kill Him. Therefore it is not true that the devil when conquered ceases his assaults.

Obj. 2: Further, to inflict punishment on one who has been worsted in a fight, is to incite him to a sharper attack. But this is not befitting God's mercy. Therefore the conquered demons are not prevented from further assaults.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that no bodies are active. For Augustine says (De Civ. Dei v, 9): "There are things that are acted upon, but do not act; such are bodies: there is one Who acts but is not acted upon; this is God: there are things that both act and are acted upon; these are the spiritual substances."

Obj. 2: Further, every agent except the first agent requires in its work a subject susceptible of its action. But there is not substance below the corporeal substance which can be susceptible of the latter's action; since it belongs to the lowest degree of beings. Therefore corporeal substance is not active.

Obj. 3: Further, every corporeal substance is limited by quantity. But quantity hinders substance from movement and action, because it surrounds it and penetrates it: just as a cloud hinders the air from receiving light. A proof of this is that the more a body increases in quantity, the heavier it is and the more difficult to move. Therefore no corporeal substance is active.

Obj. 4: Further, the power of action in every agent is according to its propinquity to the first active cause. But bodies, being most composite, are most remote from the first active cause, which is most simple. Therefore no bodies are active.

Obj. 5: Further, if a body is an agent, the term of its action is either a substantial, or an accidental form. But it is not a substantial form; for it is not possible to find in a body any principle of action, save an active quality, which is an accident; and an accident cannot be the cause of a substantial form, since the cause is always more excellent than the effect. Likewise, neither is it an accidental form, for "an accident does not extend beyond its subject," as Augustine says (De Trin. ix, 4). Therefore no bodies are active.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that there are no seminal virtues in corporeal matter. For virtue (
ratio
) implies something of a spiritual order. But in corporeal matter nothing exists spiritually, but only materially, that is, according to the mode of that in which it is. Therefore there are no seminal virtues in corporeal matter.

Obj. 2: Further, Augustine (De Trin. iii, 8, 9) says that demons produce certain results by employing with a hidden movement certain seeds, which they know to exist in matter. But bodies, not virtues, can be employed with local movement. Therefore it is unreasonable to say that there are seminal virtues in corporeal matter.

Obj. 3: Further, seeds are active principles. But there are no active principles in corporeal matter; since, as we have said above, matter is not competent to act (A. 1, ad 2, 4). Therefore there are no seminal virtues in corporeal matter.

Obj. 4: Further, there are said to be certain "causal virtues" (Augustine, De Gen. ad lit. v, 4) which seem to suffice for the production of things. But seminal virtues are not causal virtues: for miracles are outside the scope of seminal virtues, but not of causal virtues. Therefore it is unreasonable to say that there are seminal virtues in corporeal matter.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the heavenly bodies are not the cause of what is produced in bodies here below. For Damascene says (De Fide Orth. ii, 7): "We say that they"--namely, the heavenly bodies--"are not the cause of generation or corruption: they are rather signs of storms and atmospheric changes."

Obj. 2: Further, for the production of anything, an agent and matter suffice. But in things here below there is passive matter; and there are contrary agents--heat and cold, and the like. Therefore for the production of things here below, there is no need to ascribe causality to the heavenly bodies.

Obj. 3: Further, the agent produces its like. Now it is to be observed that everything which is produced here below is produced through the action of heat and cold, moisture and dryness, and other such qualities, which do not exist in heavenly bodies. Therefore the heavenly bodies are not the cause of what is produced here below.

Obj. 4: Further, Augustine says (De Civ. Dei v, 6): "Nothing is more corporeal than sex." But sex is not caused by the heavenly bodies: a sign of this is that of twins born under the same constellation, one may be male, the other female. Therefore the heavenly bodies are not the cause of things produced in bodies here below.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the heavenly bodies are the cause of human actions. For since the heavenly bodies are moved by spiritual substances, as stated above (Q. 110, A. 3), they act by virtue thereof as their instruments. But those spiritual substances are superior to our souls. Therefore it seems that they can cause impressions on our souls, and thereby cause human actions.

Obj. 2: Further, every multiform is reducible to a uniform principle. But human actions are various and multiform. Therefore it seems that they are reducible to the uniform movements of heavenly bodies, as to their principles.

Obj. 3: Further, astrologers often foretell the truth concerning the outcome of wars, and other human actions, of which the intellect and will are the principles. But they could not do this by means of the heavenly bodies, unless these were the cause of human actions. Therefore the heavenly bodies are the cause of human actions.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that heavenly bodies can act on the demons. For the demons, according to certain phases of the moon, can harass men, who on that account are called lunatics, as appears from Matt. 4:24 and 17:14. But this would not be if they were not subject to the heavenly bodies. Therefore the demons are subject to them.

Obj. 2: Further, necromancers observe certain constellations in order to invoke the demons. But these would not be invoked through the heavenly bodies unless they were subject to them. Therefore they are subject to them.

Obj. 3: Further, heavenly bodies are more powerful than inferior bodies. But the demons are confined to certain inferior bodies, namely, "herbs, stones, animals, and to certain sounds and words, forms and figures," as Porphyry says, quoted by Augustine (De Civ. Dei x, 11). Much more therefore are the demons subject to the action of heavenly bodies.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that heavenly bodies impose necessity on things subject to their action. For given a sufficient cause, the effect follows of necessity. But heavenly bodies are a sufficient cause of their effects. Since, therefore, heavenly bodies, with their movements and dispositions, are necessary beings; it seems that their effects follow of necessity.

Obj. 2: Further, an agent's effect results of necessity in matter, when the power of the agent is such that it can subject the matter to itself entirely. But the entire matter of inferior bodies is subject to the power of heavenly bodies, since this is a higher power than theirs. Therefore the effect of the heavenly bodies is of necessity received in corporeal matter.

Obj. 3: Further, if the effect of the heavenly body does not follow of necessity, this is due to some hindering cause. But any corporeal cause, that might possibly hinder the effect of a heavenly body, must of necessity be reducible to some heavenly principle: since the heavenly bodies are the causes of all that takes place here below. Therefore, since also that heavenly principle is necessary, it follows that the effect of the heavenly body is necessarily hindered. Consequently it would follow that all that takes place here below happens of necessity.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that fate is nothing. For Gregory says in a homily for the Epiphany (Hom. x in Evang.): "Far be it from the hearts of the faithful to think that fate is anything real."

Obj. 2: Further, what happens by fate is not unforeseen, for as Augustine says (De Civ. Dei v, 4), "fate is understood to be derived from the verb 'fari' which means to speak"; as though things were said to happen by fate, which are "fore-spoken" by one who decrees them to happen. Now what is foreseen is neither lucky nor chance-like. If therefore things happen by fate, there will be neither luck nor chance in the world.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that fate is not in created things. For Augustine says (De Civ. Dei v, 1) that the "Divine will or power is called fate." But the Divine will or power is not in creatures, but in God. Therefore fate is not in creatures but in God.

Obj. 2: Further, fate is compared to things that happen by fate, as their cause; as the very use of the word proves. But the universal cause that of itself effects what takes place by accident here below, is God alone, as stated above (A. 1). Therefore fate is in God, and not in creatures.

Obj. 3: Further, if fate is in creatures, it is either a substance or an accident: and whichever it is it must be multiplied according to the number of creatures. Since, therefore, fate seems to be one thing only, it seems that fate is not in creatures, but in God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that fate is not unchangeable. For Boethius says (De Consol. iv): "As reasoning is to the intellect, as the begotten is to that which is, as time to eternity, as the circle to its centre; so is the fickle chain of fate to the unwavering simplicity of Providence."

Obj. 2: Further, the Philosopher says (Topic. ii, 7): "If we be moved, what is in us is moved." But fate is a "disposition inherent to changeable things," as Boethius says (De Consol. iv). Therefore fate is changeable.

Obj. 3: Further, if fate is unchangeable, what is subject to fate happens unchangeably and of necessity. But things ascribed to fate seem principally to be contingencies. Therefore there would be no contingencies in the world, but all things would happen of necessity.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that all things are subject to fate. For Boethius says (De Consol. iv): "The chain of fate moves the heaven and the stars, tempers the elements to one another, and models them by a reciprocal transformation. By fate all things that are born into the world and perish are renewed in a uniform progression of offspring and seed." Nothing therefore seems to be excluded from the domain of fate.

Obj. 2: Further, Augustine says (De Civ. Dei v, 1) that fate is something real, as referred to the Divine will and power. But the Divine will is cause of all things that happen, as Augustine says (De Trin. iii, 1 seqq.). Therefore all things are subject to fate.

Obj. 3: Further, Boethius says (De Consol. iv) that fate "is a disposition inherent to changeable things." But all creatures are changeable, and God alone is truly unchangeable, as stated above (Q. 9, A. 2). Therefore fate is in all things.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that one man cannot teach another. For the Lord says (Matt. 22:8): "Be not you called Rabbi": on which the gloss of Jerome says, "Lest you give to men the honor due to God." Therefore to be a master is properly an honor due to God. But it belongs to a master to teach. Therefore man cannot teach, and this is proper to God.

Obj. 2: Further, if one man teaches another this is only inasmuch as he acts through his own knowledge, so as to cause knowledge in the other. But a quality through which anyone acts so as to produce his like, is an active quality. Therefore it follows that knowledge is an active quality just as heat is.

Obj. 3: Further, for knowledge we require intellectual light, and the species of the thing understood. But a man cannot cause either of these in another man. Therefore a man cannot by teaching cause knowledge in another man.

Obj. 4: Further, the teacher does nothing in regard to a disciple save to propose to him certain signs, so as to signify something by words or gestures. But it is not possible to teach anyone so as to cause knowledge in him, by putting signs before him. For these are signs either of things that he knows, or of things he does not know. If of things that he knows, he to whom these signs are proposed is already in the possession of knowledge, and does not acquire it from the master. If they are signs of things that he does not know, he can learn nothing therefrom: for instance, if one were to speak Greek to a man who only knows Latin, he would learn nothing thereby. Therefore in no way can a man cause knowledge in another by teaching him.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that men teach angels. For the Apostle says (Eph. 3:10): "That the manifold wisdom of God may be made known to the principalities and powers in the heavenly places through the Church." But the Church is the union of all the faithful. Therefore some things are made known to angels through men.

Obj. 2: Further, the superior angels, who are enlightened immediately concerning Divine things by God, can instruct the inferior angels, as stated above (Q. 116, A. 1; Q. 112, A. 3). But some men are instructed immediately concerning Divine things by the Word of God; as appears principally of the apostles from Heb. 1:1, 2: "Last of all, in these days (God) hath spoken to us by His Son." Therefore some men have been able to teach the angels.

Obj. 3: Further, the inferior angels are instructed by the superior. But some men are higher than some angels; since some men are taken up to the highest angelic orders, as Gregory says in a homily (Hom. xxxiv in Evang.). Therefore some of the inferior angels can be instructed by men concerning Divine things.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that man by the power of his soul can change corporeal matter. For Gregory says (Dialog. ii, 30): "Saints work miracles sometimes by prayer, sometimes by their power: thus Peter, by prayer, raised the dead Tabitha to life, and by his reproof delivered to death the lying Ananias and Saphira." But in the working of miracles a change is wrought in corporeal matter. Therefore men, by the power of the soul, can change corporeal matter.

Obj. 2: Further, on these words (Gal. 3:1): "Who hath bewitched you, that you should not obey the truth?" the gloss says that "some have blazing eyes, who by a single look bewitch others, especially children." But this would not be unless the power of the soul could change corporeal matter. Therefore man can change corporeal matter by the power of his soul.

Obj. 3: Further, the human body is nobler than other inferior bodies. But by the apprehension of the human soul the human body is changed to heat and cold, as appears when a man is angry or afraid: indeed this change sometimes goes so far as to bring on sickness and death. Much more, then, can the human soul by its power change corporeal matter.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the separate human soul can move bodies at least locally. For a body naturally obeys a spiritual substance as to local motion, as stated above (Q. 110, A. 5). But the separate soul is a spiritual substance. Therefore it can move exterior bodies by its command.

Obj. 2: Further, in the Itinerary of Clement it is said in the narrative of Nicetas to Peter, that Simon Magus, by sorcery retained power over the soul of a child that he had slain, and that through this soul he worked magical wonders. But this could not have been without some corporeal change at least as to place. Therefore, the separate soul has the power to move bodies locally.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the sensitive soul is not transmitted with the semen, but created by God. For every perfect substance, not composed of matter and form, that begins to exist, acquires existence not by generation, but by creation: for nothing is generated save from matter. But the sensitive soul is a perfect substance, otherwise it could not move the body; and since it is the form of a body, it is not composed of matter and form. Therefore it begins to exist not by generation but by creation.

Obj. 2: Further, in living things the principle of generation is the generating power; which, since it is one of the powers of the vegetative soul, is of a lower order than the sensitive soul. Now nothing acts beyond its species. Therefore the sensitive soul cannot be caused by the animal's generating power.

Obj. 3: Further, the generator begets its like: so that the form of the generator must be actually in the cause of generation. But neither the sensitive soul itself nor any part thereof is actually in the semen, for no part of the sensitive soul is elsewhere than in some part of the body; while in the semen there is not even a particle of the body, because there is not a particle of the body which is not made from the semen and by the power thereof. Therefore the sensitive soul is not produced through the semen.

Obj. 4: Further, if there be in the semen any principle productive of the sensitive soul, this principle either remains after the animal is begotten, or it does not remain. Now it cannot remain. For either it would be identified with the sensitive soul of the begotten animal; which is impossible, for thus there would be identity between begetter and begotten, maker and made: or it would be distinct therefrom; and again this is impossible, for it has been proved above (Q. 76, A. 4) that in one animal there is but one formal principle, which is the soul. If on the other hand the aforesaid principle does not remain, this again seems to be impossible: for thus an agent would act to its own destruction, which cannot be. Therefore the sensitive soul cannot be generated from the semen.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the intellectual soul is produced from the semen. For it is written (Gen. 46:26): "All the souls that came out of [Jacob's] thigh, sixty-six." But nothing is produced from the thigh of a man, except from the semen. Therefore the intellectual soul is produced from the semen.

Obj. 2: Further, as shown above (Q. 76, A. 3), the intellectual, sensitive, and nutritive souls are, in substance, one soul in man. But the sensitive soul in man is generated from the semen, as in other animals; wherefore the Philosopher says (De Gener. Animal. ii, 3) that the animal and the man are not made at the same time, but first of all the animal is made having a sensitive soul. Therefore also the intellectual soul is produced from the semen.

Obj. 3: Further, it is one and the same agent whose action is directed to the matter and to the form: else from the matter and the form there would not result something simply one. But the intellectual soul is the form of the human body, which is produced by the power of the semen. Therefore the intellectual soul also is produced by the power of the semen.

Obj. 4: Further, man begets his like in species. But the human species is constituted by the rational soul. Therefore the rational soul is from the begetter.

Obj. 5: Further, it cannot be said that God concurs in sin. But if the rational soul be created by God, sometimes God concurs in the sin of adultery, since sometimes offspring is begotten of illicit intercourse. Therefore the rational soul is not created by God.

A: [Reply to Obj. 1 not found/parsed]