Quotes from St. Thomas Aquinas

Secondly, a thing is said to preserve another 'per se' and directly, namely, when what is preserved depends on the preserver in such a way that it cannot exist without it. In this manner all creatures need to be preserved by God. For the being of every creature depends on God, so that not for a moment could it subsist, but would fall into nothingness were it not kept in being by the operation of the Divine power, as Gregory says (Moral. xvi).

Good can exist without evil whereas evil cannot exist without good.

Satisfaction = what you have ÷ what you want

Hence beauty consists in due proportion; for the senses delight in things duly proportioned, as in what is after their own kind---because even sense is a sort of reason, just as is every cognitive faculty. Now since knowledge is by assimilation, and similarity relates to form, beauty properly belongs to the nature of a formal cause.

Reply to Objection 4: Even if by a special privilege their predestination were revealed to some, it is not fitting that it should be revealed to everyone; because, if so, those who were not predestined would despair; and security would beget negligence in the predestined.

If forgers and malefactors are put to death by the secular power, there is much more reason for excommunicating and even putting to death one convicted of heresy.

I fear the man of a single book.

The same Reply can be given to OBJ 2. For an essential term applied to the Father does not exclude the Son or the Holy Ghost, by reason of the unity of essence. Hence we must understand that in the text quoted the term "no one" [*Nemo = non-homo, i.e. no man] is not the same as "no man," which the word itself would seem to signify (for the person of the Father could not be excepted), but is taken according to the usual way of speaking in a distributive sense, to mean any rational nature.

Now the highest good existing in things is the good of the order of the universe, as the Philosopher clearly teaches in Metaph. xii.

To sin is to fall short of a perfect action; hence to be able to sin is to be able to fall short in action, which is repugnant to omnipotence.

On the contrary, Augustine says (Octog. Tri. Quaest. qu. xlvi),"Such is the power inherent in ideas, that no one can be wise unless they are understood.

Objection 1: It would seem that light is a body. For Augustine says (De Lib. Arb. iii, 5) that "light takes the first place among bodies."Therefore light is a body. Objection 2: Further, the Philosopher says (Topic. v, 2) that "light is a species of fire." But fire is a body, and therefore so is light.