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By Lottie H. Kendzierski, Francis C. Wade

Cajetan used to be a theologian, thinker, grasp common of the Dominican order, and a counselor of Popes who lived in the course of the Lutheran rebellion. The writings of Cajetan are vast, inclusive of 157 works on theology, philosophy, & exegesis. In 1497, Cajetan used to be referred to as by way of the Duke of Milan to educate theology on the collage of Pavia. After years, he left the college and spent the latter a part of 1499 and all of 1500 on the convent in Milan. He grew to become the procurator basic of the Dominican Order in 1500. at the present, he went to Rome and engaged in public discourses and sermons sooner than Popes Alexander VI and Julius II. In 1509, he used to be appointed vicar normal of the Dominican order, and in 1510, on the age of forty two, he turned grasp normal of the order. Pope Julius II appointed him Cardinal in 1517 and Cajetan took half in lots of very important councils. In 1518, Leo X named him Legate to Germany on the way to curiosity the Emperor and the Electors in a campaign opposed to the Turks, in addition to to obtain submission from Luther. Cajetan failed in either makes an attempt and is accused via a few of having been imprudent and illiberal in his dealings with Luther. Cajetan back from Germany in 1519 and was once made Bishop of Gaeta. He used to be for this reason despatched via Pope Adrian VI as Legate to Hungary, Bohemia, and Poland to unite those international locations in a campaign opposed to the Turks. In 1523, on the dying of Adrian VI, Clement VII recalled Cajetan to Rome. Cajetan spent the remainder of his lifestyles in learn until eventually his loss of life on October 10, 1534. The Laurent version of Cajetans observation is predicated on a 1498 manuscript indexed below Bibliotheca Vaticana, Stamp. Barberini, BBB II, 29. The remark, devoted to Benedict of Tyre, is thorough and entire and has as its basic objective to wrestle the error of Scotus and his follower on the collage of Padua, Anthony Trombeta. From the translators creation.

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Accident in the concrete is defined after the manner of composite things where genus is taken from matter and difference is taken from form. " Thomas de Vio, Cajetan Commentary on St. Thomas Aquinas' On Being and Essence Introduction1 Because a small mistake in the beginning is a great one in the end, according to the Philosopher in primo Coeli et Mundi,2 and since what the intellect first conceives is being and essence, as Avicenna says in the Metaphysica,3 we ought first, lest we fall into error through ignorance of them, state for the purpose of disclosing the difficulty they involve, what is meant by the names of Essence and Being, how they are found in different things, and how they are related to logical intentions, namely, to genus, species, and difference.

II, nn. 8 22; ed. , pp. 15 23. 81 Cajetan calls analogy secundum esse et non secundum intentionem the analogy of inequality. See The Analogy of Names and the Concept of Being, ch. I, nn. 4 7; ed. , pp. 11 14. 82 See Cajetan, The Analogy of Names and the Concept of Being, chs. I and III. See also H. Schwartz, "Analogy in St. Thomas and Cajetan," The New Scholasticism, XXVIII, n. 2 (April, 1954), 143; "Plato, Aristotle, St. Thomas and Univocity," The New Scholasticism, XXVII, n. , 1953), 373 403; G.

Similarly, truth, goodness, and all like terms are predicated of God and creatures by analogy. After Cajetan has set forth his position on the analogy of being, he returns to the notion of being and essence and shows that, according to the position of St. 85 Two factors, according to Cajetan, are involved in individuation: that by which a specific nature is first really distinguished from others of the same (footnote continued from the previous page) vocal is a true analogue. The example St. Thomas uses to illustrate this point is poor: 'body' is not designedly made univocal or analogal; 'body' is univocal because it is drawn from the knowledge of the potency of matter.

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