WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It seems that names which imply relation to creatures are not predicated of God temporally. For all such names signify the divine substance, as is universally held. Hence also Ambrose says (De Fide i) that this name "Lord" is the name of power, which is the divine substance; and "Creator" signifies the action of God, which is His essence. Now the divine substance is not temporal, but eternal. Therefore these names are not applied to God temporally, but eternally.

Obj. 2: Further, that to which something applies temporally can be described as made; for what is white temporally is made white. But to make does not apply to God. Therefore nothing can be predicated of God temporally.

Obj. 3: Further, if any names are applied to God temporally as implying relation to creatures, the same rule holds good of all things that imply relation to creatures. But some names are spoken of God implying relation of God to creatures from eternity; for from eternity He knew and loved the creature, according to the word: "I have loved thee with an everlasting love" (Jer. 31:3). Therefore also other names implying relation to creatures, as "Lord" and "Creator," are applied to God from eternity.

Obj. 4: Further, names of this kind signify relation. Therefore that relation must be something in God, or in the creature only. But it cannot be that it is something in the creature only, for in that case God would be called "Lord" from the opposite relation which is in creatures; and nothing is named from its opposite. Therefore the relation must be something in God also. But nothing temporal can be in God, for He is above time. Therefore these names are not applied to God temporally.

Obj. 5: Further, a thing is called relative from relation; for instance lord from lordship, as white from whiteness. Therefore if the relation of lordship is not really in God, but only in idea, it follows that God is not really Lord, which is plainly false.

Obj. 6: Further, in relative things which are not simultaneous in nature, one can exist without the other; as a thing knowable can exist without the knowledge of it, as the Philosopher says (Praedic. v). But relative things which are said of God and creatures are not simultaneous in nature. Therefore a relation can be predicated of God to the creature even without the existence of the creature; and thus these names "Lord" and "Creator" are predicated of God from eternity, and not temporally.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that this name, "God," is not a name of the nature. For Damascene says (De Fide Orth. 1) that "God (
Theos
) is so called from
theein
which means to take care of, and to cherish all things; or from
aithein
that is, to burn, for our God is a fire consuming all malice; or from
theasthai,
which means to consider all things." But all these names belong to operation. Therefore this name "God" signifies His operation and not His nature.

Obj. 2: Further, a thing is named by us as we know it. But the divine nature is unknown to us. Therefore this name "God" does not signify the divine nature.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that this name "God" is communicable. For whosoever shares in the thing signified by a name shares in the name itself. But this name "God" signifies the divine nature, which is communicable to others, according to the words, "He hath given us great [Vulg.: 'most great'] and precious promises, that by these we [Vulg.: 'ye'] may be made partakers of the divine nature" (2 Pet. 1:4). Therefore this name "God" can be communicated to others.

Obj. 2: Further, only proper names are not communicable. Now this name "God" is not a proper, but an appellative noun; which appears from the fact that it has a plural, according to the text, "I have said, You are gods" (Ps. 81:6). Therefore this name "God" is communicable.

Obj. 3: Further, this name "God" comes from operation, as explained. But other names given to God from His operations or effects are communicable; as "good," "wise," and the like. Therefore this name "God" is communicable.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that this name "God" is applied to God univocally by nature, by participation, and according to opinion. For where a diverse signification exists, there is no contradiction of affirmation and negation; for equivocation prevents contradiction. But a Catholic who says: "An idol is not God," contradicts a pagan who says: "An idol is God." Therefore "God" in both senses is spoken of univocally.

Obj. 2: Further, as an idol is God in opinion, and not in truth, so the enjoyment of carnal pleasures is called happiness in opinion, and not in truth. But this name "beatitude" is applied univocally to this supposed happiness, and also to true happiness. Therefore also this name "God" is applied univocally to the true God, and to God also in opinion.

Obj. 3: Further, names are called univocal because they contain one idea. Now when a Catholic says: "There is one God," he understands by the name God an omnipotent being, and one venerated above all; while the heathen understands the same when he says: "An idol is God." Therefore this name "God" is applied univocally to both.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that this name HE WHO IS is not the most proper name of God. For this name "God" is an incommunicable name. But this name HE WHO IS, is not an incommunicable name. Therefore this name HE WHO IS is not the most proper name of God.

Obj. 2: Further, Dionysius says (Div. Nom. iii) that "the name of good excellently manifests all the processions of God." But it especially belongs to God to be the universal principle of all things. Therefore this name "good" is supremely proper to God, and not this name HE WHO IS.

Obj. 3: Further, every divine name seems to imply relation to creatures, for God is known to us only through creatures. But this name HE WHO IS imports no relation to creatures. Therefore this name HE WHO IS is not the most applicable to God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that affirmative propositions cannot be formed about God. For Dionysius says (Coel. Hier. ii) that "negations about God are true; but affirmations are vague."

Obj. 2: Further, Boethius says (De Trin. ii) that "a simple form cannot be a subject." But God is the most absolutely simple form, as shown (Q. 3): therefore He cannot be a subject. But everything about which an affirmative proposition is made is taken as a subject. Therefore an affirmative proposition cannot be formed about God.

Obj. 3: Further, every intellect is false which understands a thing otherwise than as it is. But God has existence without any composition as shown above (Q. 3, A. 7). Therefore since every affirmative intellect understands something as compound, it follows that a true affirmative proposition about God cannot be made.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that in God there is not knowledge. For knowledge is a habit; and habit does not belong to God, since it is the mean between potentiality and act. Therefore knowledge is not in God.

Obj. 2: Further, since science is about conclusions, it is a kind of knowledge caused by something else which is the knowledge of principles. But nothing is caused in God; therefore science is not in God.

Obj. 3: Further, all knowledge is universal, or particular. But in God there is no universal or particular (Q. 3, A. 5). Therefore in God there is not knowledge.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God does not understand Himself. For it is said by the Philosopher (De Causis), "Every knower who knows his own essence, returns completely to his own essence." But God does not go out from His own essence, nor is He moved at all; thus He cannot return to His own essence. Therefore He does not know His own essence.

Obj. 2: Further, to understand is a kind of passion and movement, as the Philosopher says (De Anima iii); and knowledge also is a kind of assimilation to the object known; and the thing known is the perfection of the knower. But nothing is moved, or suffers, or is made perfect by itself, "nor," as Hilary says (De Trin. iii), "is a thing its own likeness." Therefore God does not understand Himself.

Obj. 3: Further, we are like to God chiefly in our intellect, because we are the image of God in our mind, as Augustine says (Gen. ad lit. vi). But our intellect understands itself, only as it understands other things, as is said in
De Anima
iii. Therefore God understands Himself only so far perchance as He understands other things.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God does not comprehend Himself. For Augustine says (Octog. Tri. Quaest. xv), that "whatever comprehends itself is finite as regards itself." But God is in all ways infinite. Therefore He does not comprehend Himself.

Obj. 2: If it is said that God is infinite to us, and finite to Himself, it can be urged to the contrary, that everything in God is truer than it is in us. If therefore God is finite to Himself, but infinite to us, then God is more truly finite than infinite; which is against what was laid down above (Q. 7, A. 1). Therefore God does not comprehend Himself.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the act of God's intellect is not His substance. For to understand is an operation. But an operation signifies something proceeding from the operator. Therefore the act of God's intellect is not His substance.

Obj. 2: Further, to understand one's act of understanding, is to understand something that is neither great nor chiefly understood, but secondary and accessory. If therefore God be his own act of understanding, His act of understanding will be as when we understand our act of understanding: and thus God's act of understanding will not be something great.

Obj. 3: Further, every act of understanding means understanding something. When therefore God understands Himself, if He Himself is not distinct from this act of understanding, He understands that He understands Himself; and so on to infinity. Therefore the act of God's intellect is not His substance.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God does not know things besides Himself. For all other things but God are outside of God. But Augustine says (Octog. Tri. Quaest. qu. xlvi) that "God does not behold anything out of Himself." Therefore He does not know things other than Himself.

Obj. 2: Further, the object understood is the perfection of the one who understands. If therefore God understands other things besides Himself, something else will be the perfection of God, and will be nobler than He; which is impossible.

Obj. 3: Further, the act of understanding is specified by the intelligible object, as is every other act from its own object. Hence the intellectual act is so much the nobler, the nobler the object understood. But God is His own intellectual act. If therefore God understands anything other than Himself, then God Himself is specified by something else than Himself; which cannot be. Therefore He does not understand things other than Himself.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God does not know things other than Himself by proper knowledge. For, as was shown (A. 5), God knows things other than Himself, according as they are in Himself. But other things are in Him as in their common and universal cause, and are known by God as in their first and universal cause. This is to know them by general, and not by proper knowledge. Therefore God knows things besides Himself by general, and not by proper knowledge.

Obj. 2: Further, the created essence is as distant from the divine essence, as the divine essence is distant from the created essence. But the divine essence cannot be known by the created essence, as said above (Q. 12, A. 2). Therefore neither can the created essence be known by the divine essence. Thus as God knows only by His essence, it follows that He does not know what the creature is in its essence, so as to know "what it is," which is to have proper knowledge of it.

Obj. 3: Further, proper knowledge of a thing can come only through its proper ratio [i.e., concept]. But as God knows all things by His essence, it seems that He does not know each thing by its proper ratio; for one thing cannot be the proper ratio of many and diverse things. Therefore God has not a proper knowledge of things, but a general knowledge; for to know things otherwise than by their proper ratio is to have only a common and general knowledge of them.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the knowledge of God is discursive. For the knowledge of God is not habitual knowledge, but actual knowledge. Now the Philosopher says (Topic. ii): "The habit of knowledge may regard many things at once; but actual understanding regards only one thing at a time." Therefore as God knows many things, Himself and others, as shown above (AA. 2, 5), it seems that He does not understand all at once, but discourses from one to another.

Obj. 2: Further, discursive knowledge is to know the effect through its cause. But God knows things through Himself; as an effect (is known) through its cause. Therefore His knowledge is discursive.

Obj. 3: Further, God knows each creature more perfectly than we know it. But we know the effects in their created causes; and thus we go discursively from causes to things caused. Therefore it seems that the same applies to God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the knowledge of God is not the cause of things. For Origen says, on Rom. 8:30, "Whom He called, them He also justified," etc.: "A thing will happen not because God knows it as future; but because it is future, it is on that account known by God, before it exists."

Obj. 2: Further, given the cause, the effect follows. But the knowledge of God is eternal. Therefore if the knowledge of God is the cause of things created, it seems that creatures are eternal.

Obj. 3: Further, "The thing known is prior to knowledge, and is its measure," as the Philosopher says (Metaph. x). But what is posterior and measured cannot be a cause. Therefore the knowledge of God is not the cause of things.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God has not knowledge of things that are not. For the knowledge of God is of true things. But "truth" and "being" are convertible terms. Therefore the knowledge of God is not of things that are not.

Obj. 2: Further, knowledge requires likeness between the knower and the thing known. But those things that are not cannot have any likeness to God, Who is very being. Therefore what is not, cannot be known by God.

Obj. 3: Further, the knowledge of God is the cause of what is known by Him. But it is not the cause of things that are not, because a thing that is not, has no cause. Therefore God has no knowledge of things that are not.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God does not know evil things. For the Philosopher (De Anima iii) says that the intellect which is not in potentiality does not know privation. But "evil is the privation of good," as Augustine says (Confess. iii, 7). Therefore, as the intellect of God is never in potentiality, but is always in act, as is clear from the foregoing (A. 2), it seems that God does not know evil things.

Obj. 2: Further, all knowledge is either the cause of the thing known, or is caused by it. But the knowledge of God is not the cause of evil, nor is it caused by evil. Therefore God does not know evil things.

Obj. 3: Further, everything known is known either by its likeness, or by its opposite. But whatever God knows, He knows through His essence, as is clear from the foregoing (A. 5). Now the divine essence neither is the likeness of evil, nor is evil contrary to it; for to the divine essence there is no contrary, as Augustine says (De Civ. Dei xii). Therefore God does not know evil things.

Obj. 4: Further, what is known through another and not through itself, is imperfectly known. But evil is not known by God; for the thing known must be in the knower. Therefore if evil is known through another, namely, through good, it would be known by Him imperfectly; which cannot be, for the knowledge of God is not imperfect. Therefore God does not know evil things.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God does not know singular things. For the divine intellect is more immaterial than the human intellect. Now the human intellect by reason of its immateriality does not know singular things; but as the Philosopher says (De Anima ii), "reason has to do with universals, sense with singular things." Therefore God does not know singular things.

Obj. 2: Further, in us those faculties alone know the singular, which receive the species not abstracted from material conditions. But in God things are in the highest degree abstracted from all materiality. Therefore God does not know singular things.

Obj. 3: Further, all knowledge comes about through the medium of some likeness. But the likeness of singular things in so far as they are singular, does not seem to be in God; for the principle of singularity is matter, which, since it is in potentiality only, is altogether unlike God, Who is pure act. Therefore God cannot know singular things.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God cannot know infinite things. For the infinite, as such, is unknown; since the infinite is that which, "to those who measure it, leaves always something more to be measured," as the Philosopher says (Phys. iii). Moreover, Augustine says (De Civ. Dei xii) that "whatever is comprehended by knowledge, is bounded by the comprehension of the knower." Now infinite things have no boundary. Therefore they cannot be comprehended by the knowledge of God.

Obj. 2: Further, if we say that things infinite in themselves are finite in God's knowledge, against this it may be urged that the essence of the infinite is that it is untraversable, and the finite that it is traversable, as said in
Phys.
iii. But the infinite is not traversable either by the finite or by the infinite, as is proved in Phys. vi. Therefore the infinite cannot be bounded by the finite, nor even by the infinite; and so the infinite cannot be finite in God's knowledge, which is infinite.

Obj. 3: Further, the knowledge of God is the measure of what is known. But it is contrary to the essence of the infinite that it be measured. Therefore infinite things cannot be known by God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the knowledge of God is not of future contingent things. For from a necessary cause proceeds a necessary effect. But the knowledge of God is the cause of things known, as said above (A. 8). Since therefore that knowledge is necessary, what He knows must also be necessary. Therefore the knowledge of God is not of contingent things.

Obj. 2: Further, every conditional proposition of which the antecedent is absolutely necessary must have an absolutely necessary consequent. For the antecedent is to the consequent as principles are to the conclusion: and from necessary principles only a necessary conclusion can follow, as is proved in
Poster.
i. But this is a true conditional proposition, "If God knew that this thing will be, it will be," for the knowledge of God is only of true things. Now the antecedent conditional of this is absolutely necessary, because it is eternal, and because it is signified as past. Therefore the consequent is also absolutely necessary. Therefore whatever God knows, is necessary; and so the knowledge of God is not of contingent things.

Obj. 3: Further, everything known by God must necessarily be, because even what we ourselves know, must necessarily be; and, of course, the knowledge of God is much more certain than ours. But no future contingent things must necessarily be. Therefore no contingent future thing is known by God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God does not know enunciable things. For to know enunciable things belongs to our intellect as it composes and divides. But in the divine intellect, there is no composition. Therefore God does not know enunciable things.

Obj. 2: Further, every kind of knowledge is made through some likeness. But in God there is no likeness of enunciable things, since He is altogether simple. Therefore God does not know enunciable things.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the knowledge of God is variable. For knowledge is related to what is knowable. But whatever imports relation to the creature is applied to God from time, and varies according to the variation of creatures. Therefore the knowledge of God is variable according to the variation of creatures.

Obj. 2: Further, whatever God can make, He can know. But God can make more than He does. Therefore He can know more than He knows. Thus His knowledge can vary according to increase and diminution.

Obj. 3: Further, God knew that Christ would be born. But He does not know now that Christ will be born; because Christ is not to be born in the future. Therefore God does not know everything He once knew; and thus the knowledge of God is variable.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that God has not a speculative knowledge of things. For the knowledge of God is the cause of things, as shown above (A. 8). But speculative knowledge is not the cause of the things known. Therefore the knowledge of God is not speculative.

Obj. 2: Further, speculative knowledge comes by abstraction from things; which does not belong to the divine knowledge. Therefore the knowledge of God is not speculative.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that there are no ideas. For Dionysius says (Div. Nom. vii), that God does not know things by ideas. But ideas are for nothing else except that things may be known through them. Therefore there are no ideas.

Obj. 2: Further, God knows all things in Himself, as has been already said (Q. 14, A. 5). But He does not know Himself through an idea; neither therefore other things.

Obj. 3: Further, an idea is considered to be the principle of knowledge and action. But the divine essence is a sufficient principle of knowing and effecting all things. It is not therefore necessary to suppose ideas.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that ideas are not many. For an idea in God is His essence. But God's essence is one only. Therefore there is only one idea.

Obj. 2: Further, as the idea is the principle of knowing and operating, so are art and wisdom. But in God there are not several arts or wisdoms. Therefore in Him there is no plurality of ideas.

Obj. 3: Further, if it be said that ideas are multiplied according to their relations to different creatures, it may be argued on the contrary that the plurality of ideas is eternal. If, then, ideas are many, but creatures temporal, then the temporal must be the cause of the eternal.

Obj. 4: Further, these relations are either real in creatures only, or in God also. If in creatures only, since creatures are not from eternity, the plurality of ideas cannot be from eternity, if ideas are multiplied only according to these relations. But if they are real in God, it follows that there is a real plurality in God other than the plurality of Persons: and this is against the teaching of Damascene (De Fide Orth. i, 10), who says, in God all things are one, except "ingenerability, generation, and procession." Ideas therefore are not many.

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