Part, Question
1 1, 23  nature and original sin; and inequality in them arises ~from the
2 1, 31  triplicity is a kind of inequality. Therefore neither ~is there
3 1, 31  signifies a proportion of ~inequality; for it is a species of
4 1, 35  consider either equality or inequality in God, ~as Augustine says (
5 1, 42  that if there were any inequality in the divine persons, they ~
6 1, 42  essence; nor can there be inequality or dissimilitude arising
7 1, 47  distinction of things.~(2) Their inequality.~(3) The unity of the world.~
8 1, 47  Thes. Para. 1/1~Whether the inequality of things is from God?~Aquin.:
9 1, 47  It would seem that the inequality of things is not from God.
10 1, 47  works. Since, therefore, no inequality ~of things is presupposed
11 1, 47  and ~all equal; and that inequality arose in them from freewill,
12 1, 47  wisdom is the cause of their ~inequality. This may be explained as
13 1, 47  distinction always requires inequality, because as the Philosopher
14 1, 47  so it is the ~cause of inequality. For the universe would
15 1, 47  proceeds, to which belongs inequality; but nevertheless even creatures ~
16 1, 47  distribution of rewards, the inequality of which is ~due to unequal
17 1, 47  constitution of things there is no ~inequality of parts through any preceding
18 1, 47  parts through any preceding inequality, either of merits or ~of
19 1, 47  disposition of the matter; but inequality comes from the ~perfection
20 1, 48  requires that there should be inequality in things, so that ~every
21 1, 65  Now God is just: therefore inequality not created by God must ~
22 1, 65  by God must ~precede all inequality created by Him. But an inequality
23 1, 65  inequality created by Him. But an inequality not created by ~God can
24 1, 65  freewill, and consequently all inequality results from the different
25 1, 75  diversity of species and inequality of nature; because, as ~
26 1, 75  difference of species and inequality of nature: or ~else the
27 1, 42  that if there were any inequality in the divine persons, they ~
28 1, 42  essence; nor can there be inequality or dissimilitude arising
29 1, 48  distinction of things.~(2) Their inequality.~(3) The unity of the world.~
30 1, 48  Thes. Para. 1/1~Whether the inequality of things is from God?~Aquin.:
31 1, 48  It would seem that the inequality of things is not from God.
32 1, 48  works. Since, therefore, no inequality ~of things is presupposed
33 1, 48  and ~all equal; and that inequality arose in them from freewill,
34 1, 48  wisdom is the cause of their ~inequality. This may be explained as
35 1, 48  distinction always requires inequality, because as the Philosopher
36 1, 48  so it is the ~cause of inequality. For the universe would
37 1, 48  proceeds, to which belongs inequality; but nevertheless even creatures ~
38 1, 48  distribution of rewards, the inequality of which is ~due to unequal
39 1, 48  constitution of things there is no ~inequality of parts through any preceding
40 1, 48  parts through any preceding inequality, either of merits or ~of
41 1, 48  disposition of the matter; but inequality comes from the ~perfection
42 1, 49  requires that there should be inequality in things, so that ~every
43 1, 66  Now God is just: therefore inequality not created by God must ~
44 1, 66  by God must ~precede all inequality created by Him. But an inequality
45 1, 66  inequality created by Him. But an inequality not created by ~God can
46 1, 66  freewill, and consequently all inequality ~results from the different
47 1, 74  diversity of species and inequality of nature; because, as ~
48 1, 74  difference of species and inequality of nature: or ~else the
49 1, 91  is no sin, there is no ~inequality." But woman is naturally
50 1, 91  reason predominates. Nor is inequality among men excluded ~by the
51 1, 95  is no sin, there is no ~inequality." But in the state of innocence
52 1, 95  But the cause ~of present inequality among men seems to arise,
53 1, 95  order ~chiefly consists in inequality; for Augustine says (De
54 1, 95  most proper and orderly, ~inequality would have existed.~Aquin.:
55 1, 95  there ~would have been some inequality, at least as regards sex,
56 1, 95  soul, there would have been inequality as to ~righteousness and
57 1, 95  Gregory means to exclude such inequality as ~exists between virtue
58 1, 95  Reply OBJ 3: The cause of inequality could be on the part of
59 1, 95  shine ~forth among men. Inequality might also arise on the
60 1, 112  are equal in nature, still inequality exists ~among them, according
61 2, 4  understood as referring to inequality of quantity; because even
62 2, 4  angels. But it refers to ~inequality of proportion: because the
63 2, 66  abundance, ~there can be inequality. Now virtues admit of greater
64 2, 112  the Divine care; and thus, inequality is found, ~inasmuch as God
65 2, 114  man there is the greatest ~inequality: for they are infinitely
66 2, 114  because of the very great inequality. But there is congruity, ~
67 2, 25  several, there should be no inequality of love. Now there is one
68 2, 25  are bound to observe this inequality, because we cannot do ~good
69 2, 25  thus ~unequal. The other inequality arises from our loving some
70 2, 25  mean to exclude the latter inequality, but ~the former, as is
71 2, 30  of iniquity," i.e., of ~"inequality," because they are not distributed
72 2, 57  is apparently the same as inequality or iniquity. ~Therefore
73 2, 57  injustice in reference to an inequality between one person and ~
74 2, 57  willingly. For ~injustice is inequality, as stated above (A[2]).
75 2, 57  causes neither injustice nor inequality. For a man's ~ownership
76 2, 60  unjust ~taking has caused inequality. Now equality is restored
77 2, 60  be considered. One is the inequality on the part of the thing,
78 2, 60  part of the thing, which ~inequality is sometimes void of injustice,
79 2, 61  which may cause an opposite inequality. Now respect of ~persons
80 2, 61  persons involves a certain inequality, in so far as something
81 2, 76  this evidently leads to ~inequality which is contrary to justice.
82 3, 3  nature, as Arius, who held an inequality ~of Persons, according to
83 Suppl, 12 satisfaction ~presupposes inequality among actions, which inequality
84 Suppl, 12 inequality among actions, which inequality constitutes an ~offense;
85 Suppl, 12 inflicted ~entailed of itself an inequality of justice, and consequently
86 Suppl, 12 justice, and consequently an ~inequality opposed to friendship, so
87 Suppl, 12 aims not only at removing inequality already ~existing, by punishing
88 Suppl, 14 reason of a ~debt, the only inequality between them is that which
89 Suppl, 14 on ~an offense, there is inequality not only of justice but
