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Are there different souls in man, nutritive, sensitive, and intellectual?
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Is the intellectual principle the form of the body?
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Should we worship images of Christ as we worship the Creator?
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Should we worship Christ's cross as we worship the Creator?
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Should we worship the Mother of God as we worship the Creator?
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Are Christ's humanity and Godhead to be adored with the same adoration?
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Is Christ's humanity to be adored as the Creator is adored?
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Is Christ's predestination the exemplar of ours?
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Is it befitting that Christ should be "predestinated?"
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"Christ as man was predestinated to be the Son of God." True or false?
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Is it proper to the rational nature to be adopted by God?
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Is Christ a priest of the order of Melchizedek?
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Did Christ pray for Himself, or only for others?
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Does Christ have both divine and human operations, distinct from each other?
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Was their conduct between Christ's will and the Father's will?
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Are there two wills in Christ, human and divine?
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Is there a sensitive will, as well as a rational will?
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Can we say that what belongs to the human nature of Christ belongs to the divine nature also?
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When we speak of Christ, can we speak of human things as pertaining to God?
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Was Christ simultaneously a "wayfarer" and a "comprehensor?"
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https://frmarkdwhite.wordpress.com/2023/03/20/john-paul-ii-second-father-and-cover-upper/
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Should Christ have assumed mortal flesh, subject to suffering?
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Did Christ necessarily subject Himself to death and suffering?
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Should Christ have assumed all human bodily defects?
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Did Christ's soul have omnipotence over His own body?
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Was Christ omnipotent when it came to the execution of His human will?
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Is Christ's soul omnipotent in changing created things?
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Did Christ know all things by acquired/empiric knowledge?
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Was Christ's infused knowledge distinguished by differing habits?
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Was Christ's infused knowledge greater than the knowledge of the angels?
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Does Christ know all things by knowledge infused into His mind from above?
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Does the soul of Christ know God better than any other creature does?
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Does the soul of Christ know all things by seeing God?
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Does Christ have the beatific knowledge of the saints in heaven?
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Does Christ have any knowledge other than His divine knowledge?
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Are Christ's grace as a man, and His grace as Head of the Church, the same grace?
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Which came first in Christ? The grace of union or habitual grace?
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Did God assume the whole human nature through the medium of its parts?
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Did God assume human nature through the medium of grace?
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Did the Word assume the human soul before assuming the body?
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Did the Word assume flesh before assuming a human soul?
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The Son of God assumed a body by assuming a soul.
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Maybe God should have assumed a body made of heavenly material?
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Should God have assumed a flesh-and- blood human body?
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Should God have assumed the human nature of all individual human beings?
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Should God have assumed human nature in the abstract?
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Should God have assumed the human nature of a descendant of Adam?
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Was human nature more assumable by the Son of God than any other nature?
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Was it most fitting for the Son to become incarnate, rather than the Father or the Holy Spirit?
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Whether several Divine Persons can assume one human nature
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Can a Divine Person assume several human natures?
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Can we conceive of God assuming human nature without knowing about the Trinity?
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Can one Divine Person assume human nature without the other two?
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Could the Father have become Incarnate? Could the Holy Spirit?
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Did it befit the Divine nature to assume human nature?
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Did it befit a Divine Person to assume human nature?
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Whether the union of God and man in Christ is the greatest of all unions.
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Is the union of God and man something created? Or is it the Creator?
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Was human nature united to the Word of God accidentally?
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Did the union of the Incarnate Word take place in the suppositum, also known as the hypostasis?
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Did the union of the Incarnate Word occur in the nature?
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Did the union of the Incarnate Word occur in the Person?
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Did Christ come to wash away original sin or actual sin?
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Should Christ have come at the beginning of time?
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Would God have become man if we had never sinned?
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Was it necessary for our salvation that God become man?
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The motherhood of the Blessed Virgin Mary, and of the Church, involves great struggle.
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How the Gospel of Life moves us to particular acts of charity, especially within the family.
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Gospel of Life evangelization. Proclaiming and celebrating.
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Euthanasia. Distinguishing it from refusing burdensome medical care. Palliative care that hastens death. Finding meaning in suffering.
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Thou Shalt Not Kill. Self-defense. The death penalty.
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How the Bible deals with pregnancy, and with old age. Also, the Law of Life, and is revelation on the cross.
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The gift of eternal life, mankind's responsibility for life, cooperating with God through procreation
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The teaching of the Bible about the meaning of human life
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The blood of Christ, source of our hope and pro-life commitment
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The blinding of consciences, when the first principles of democracy are betrayed
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Cain and Abel, the Culture of Death. WARNING: Intense examination of conscience. Remember that God is merciful, and He forgives the penitent and brings good out of evil.
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Beginning of the encyclical letter Evangelium Vitae
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The dammed souls remain unchangeably fixed on evil.
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The blessed souls remain unchangeably fixed on the good.
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Why souls separated from the body cannot change their wills from good to evil, or vice versa
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Immediate reward or punishment after death, or purgatory.
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Flesh and blood, but incorruptible and immortal.
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We will rise in bodies of the same nature we have now, flesh and blood.
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Answers to the objections against faith in the resurrection
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Clergymen need not be virtuous to give the sacraments
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Solution to the difficulty with the breaking of the bread at Mass.
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Solution to difficulties regarding the sensible qualities of the consecrated Host and chalice.
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How the consecrated Sacrament retains the capacity to nourish or inebriate, or to rot or burn
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Solution to difficulties regarding the place of the Body and Blood of Christ
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Replies to the objections about the suitability of the Incarnation.
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Demonstration of the suitability of the Incarnation
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Objections purporting to show the unsuitability of the Incarnation.
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We cannot call Christ a "creature" without some qualification.
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We rightly attribute the Incarnation to the Holy Spirit.
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The Word assumed a fully "formed" soul and body, at the moment of Christ's conception.
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God assumed body and soul to Himself at the moment of Christ's conception.
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The Word most suitably united Himself to human nature.
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St. Thomas' proposed solution for the one-Person-with-two-natures problem
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Summary of doctrine on the Incarnation that saves the "communication of idioms" used in Scripture.
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The divine will and the human will of Christ are distinct from each other.
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Christ's soul and body were truly united, like ours, and His human nature was truly united to the eternal Word.
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The union of God and man in Christ did NOT involve one nature subsuming the other.
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The Word of God took human flesh to Himself; He did not change into human flesh.
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Christ came from heaven, then returned. The divine took humanity to Himself; the human did not attain divine glory by its own power.
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Christ did not merely appear to be human. He was and is fully and truly human.
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St. Thomas answers objection outlined in Chap. 16, which try to identify the Holy Spirit as a creature, rather than as divine.
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The effects on all of creation attributed to the Holy Spirit.
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The effects on human beings attributed to the Holy Spirit.
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St. Thomas completes the psychological analogy. The Holy Spirit corresponds with God's love.
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The Holy Spirit is a subsistent Person, not a mental quality, or the divine essence.
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St. Thomas demonstrates from Scripture that the Holy Spirit is God.
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St. Tho.as develops the psychological analogy. He arrives at the ideas necessary to answer the objections raised in Chapter Ten.
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Answers to the objections raised in Chapter Ten
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St. Thomas introduces the "psychological analogy," to provide an answer to the apparent impossibility of the Christian doctrine of God.
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Arguments against the Scriptural truth of divine generation
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St. Thomas resolves questions about Scripture raised by Photinus and Sabellius.
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How to understand correctly the Scripture verses cited by the Arians
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Contra Sabellianism. The Father and the Son are one God, two distinct Persons.
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St. Thomas refutes the heresy of "Adoptionism."
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St. Thomas cites Job as a Prologue and explains how we will proceed to know God in Book IV
