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Alphabetical    [«  »]
simultaneously 65
simultaneously-whole 3
simum 1
sin 9237
sin-offering 2
sin-offerings 5
sinai 2
Frequency    [«  »]
9469 was
9448 with
9340 an
9237 sin
9208 now
9199 all
9027 s
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

sin

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-5000 | 5001-5500 | 5501-6000 | 6001-6500 | 6501-7000 | 7001-7500 | 7501-8000 | 8001-8500 | 8501-9000 | 9001-9237

     Part, Question
1 1, 8 | and ~also the deformity of sin which is not from Him; therefore, 2 1, 17 | wherein consists the evil ~of sin. Thus sins themselves are 3 1, 19 | does the sinner, who by sin ~falls away from the divine 4 1, 19 | object, and the deformity of sin is only an accompaniment. 5 1, 19 | no way ~wills the evil of sin, which is the privation 6 1, 19 | good should follow from his sin; as it was beside the ~intention 7 1, 19 | He who is not ~liable to sin, nor can be liable: all 8 1, 19 | regards the inclination to sin.~Aquin.: SMT FP Q[19] A[ 9 1, 19 | OBJ 2: Since the evil of sin consists in turning away 10 1, 19 | Him to will the evil of sin; yet ~He can make choice 11 1, 19 | way we ourselves, without sin, can ~will to sit down, 12 1, 19 | Reply OBJ 4: All evil of sin, though happening in many 13 1, 20 | often penitents rise from ~sin more cautious, humble, and 14 1, 22 | wicked from the evil of sin, He is ~said to abandon 15 1, 23 | permit a person to fall into sin, and to ~impose the punishment 16 1, 23 | damnation on account of that sin.~Aquin.: SMT FP Q[23] A[ 17 1, 23 | in the present - namely, sin; but it is the cause of 18 1, 23 | this or that particular sin comes from ~the use of his 19 1, 23 | both nature and original sin; and inequality in them 20 1, 23 | predestined - e.g. Peter - may sin and then ~be killed. But 21 1, 23 | lose his crown by mortal sin. Another person ~receives 22 1, 23 | himself to die in mortal sin; yet it is not possible, ~ 23 1, 23 | corruption of original sin, those who are saved are 24 1, 24 | obtain it through mortal ~sin. Therefore those who are 25 1, 25 | Para. 1/1~OBJ 2: Further, sin is an act of some kind. 26 1, 25 | some kind. But God cannot sin, nor ~"deny Himself" as 27 1, 25 | Para. 1/1~Reply OBJ 2: To sin is to fall short of a perfect 28 1, 25 | action; hence to be ~able to sin is to be able to fall short 29 1, 25 | Therefore it is that God cannot sin, because of His ~omnipotence. 30 1, 47 | to the diversity of their sin; and he said this ~was the 31 1, 47 | sake of the punishment of sin, which ~is contrary to what 32 1, 47 | it happened ~through the sin of one soul; so that, if 33 1, 48 | transparent. Likewise, addition in sin can be made ~to infinitude, 34 1, 48 | the whole. But a second sin ~does not necessarily diminish 35 1, 48 | aptitude less than a ~preceding sin, but perchance either equally 36 1, 48 | involves no consent, is not a sin, but an occasion for ~the 37 1, 59 | same nature as angels; for sin has not altered their nature. ~ 38 1, 62 | the body and infection ~of sin. But it is difficult for 39 1, 62 | make ~use of it, and can sin.~Aquin.: SMT FP Q[62] A[ 40 1, 62 | Whether a beatified angel can sin?~Aquin.: SMT FP Q[62] A[ 41 1, 62 | that a beatified angel can sin. For, as was said ~above ( 42 1, 62 | Therefore a beatified ~angel can sin.~Aquin.: SMT FP Q[62] A[ 43 1, 62 | angels. Therefore they can sin.~Aquin.: SMT FP Q[62] A[ 44 1, 62 | that nature which cannot sin." Therefore the holy angels ~ 45 1, 62 | the holy angels ~cannot sin.~Aquin.: SMT FP Q[62] A[ 46 1, 62 | beatified angels cannot sin. The reason for this is, ~ 47 1, 62 | acts in this manner cannot sin. Consequently ~the beatified 48 1, 62 | the beatified angel cannot sin.~Aquin.: SMT FP Q[62] A[ 49 1, 62 | it is rendered unable to sin, for the reason already 50 1, 62 | the end; and this is to ~sin. Hence there is greater 51 1, 62 | the angels, who cannot ~sin, than there is in ourselves, 52 1, 62 | is in ourselves, who can sin.~Aquin.: SMT FP Q[62] A[ 53 1, 63 | THE ANGELS WITH REGARD TO SIN (NINE ARTICLES)~In the next 54 1, 63 | that some became evil by a sin of their own choosing, are ~ 55 1, 63 | the ~angels?~(8) Was the sin of the foremost angel the 56 1, 63 | sinning?~(9) Did as many sin as remained steadfast?~Aquin.: 57 1, 63 | loving God ~they do not sin. Consequently the angels 58 1, 63 | Consequently the angels cannot sin.~Aquin.: SMT FP Q[63] A[ 59 1, 63 | Consequently the angel ~does not sin by desire.~Aquin.: SMT FP 60 1, 63 | in his ~own nature, can sin; and to whatever creature 61 1, 63 | creature it belongs not to sin, such ~creature has it as 62 1, 63 | have; whether we speak of sin ~in nature, art, or morals. 63 1, 63 | Divine will can there be ~no sin; whereas there can be sin 64 1, 63 | sin; whereas there can be sin in the will of every creature; ~ 65 1, 63 | 1/1~Reply OBJ 4: Mortal sin occurs in two ways in the 66 1, 63 | is evil of itself. Such sin always comes of ignorance 67 1, 63 | this way there can be no sin in the ~angel; because there 68 1, 63 | could any habit inclining to sin precede their first sin. 69 1, 63 | sin precede their first sin. In ~another way sin comes 70 1, 63 | first sin. In ~another way sin comes of free-will by choosing 71 1, 63 | the defect which ~induces sin is only on the part of the 72 1, 63 | established by the Church. Such a sin ~does not presuppose ignorance, 73 1, 63 | Para. 1/1~Whether only the sin of pride and envy can exist 74 1, 63 | delight in any kind of ~sin, can fall into the sin itself. 75 1, 63 | sin, can fall into the sin itself. But the demons delight 76 1, 63 | Para. 1/2~I answer that, Sin can exist in a subject in 77 1, 63 | since by leading men to sin they incur the guilt of 78 1, 63 | nature. But there can be no ~sin when anyone is incited to 79 1, 63 | kept. Such is precisely the sin ~of pride - not to be subject 80 1, 63 | Consequently the first sin of the angel can be none 81 1, 63 | some other. So, after the sin of pride, there ~followed 82 1, 63 | considered as a special kind of sin, is the ~immoderate greed 83 1, 63 | rational, or intellectual; and sin consists only in such ~desire. 84 1, 63 | always be desired without sin. But ~to be likened unto 85 1, 63 | that he did not thereby sin.~Aquin.: SMT FP Q[63] A[ 86 1, 63 | much less ~did the angel sin by desiring to be as God.~ 87 1, 63 | Godlike, he commits ~no sin; provided that he desires 88 1, 63 | it of God. But he would sin were he to desire ~to be 89 1, 63 | which desire there would be ~sin. It was in this way that 90 1, 63 | Para. 1/1~OBJ 3: Further, sin is opposed to merit. But 91 1, 63 | the demons likewise could sin in the ~first instant of 92 1, 63 | their nature, ~but by the sin of their own will; because, 93 1, 63 | is clear that the angel's sin was an act subsequent to ~ 94 1, 63 | impossible for the ~angel to sin in the first instant by 95 1, 63 | cannot be the cause of sin. Consequently it cannot 96 1, 63 | but from the beginning ~of sin": that is to say, because 97 1, 63 | never went back from his sin.~Aquin.: SMT FP Q[63] A[ 98 1, 63 | reason does ~not hold good of sin; as has been said.~Aquin.: 99 1, 63 | belly"; which refers to ~his sin. Therefore the devil did 100 1, 63 | Therefore the devil did not sin at once after the first 101 1, 63 | man's formation and his sin. Therefore, ~for the like 102 1, 63 | devil's formation ~and his sin.~Aquin.: SMT FP Q[63] A[ 103 1, 63 | have to be considered in sin, namely, the ~proneness 104 1, 63 | namely, the ~proneness to sin, and the motive for sinning. 105 1, 63 | consider the proneness to sin, it seems that the higher 106 1, 63 | angels were less likely to sin than the lower. On this 107 1, 63 | said (A[2]), ~the demons' sin was pride; and the motive 108 1, 63 | view: ~because the angels' sin did not come of any proneness, 109 1, 63 | compatible with ~mortal sin; but Seraphim is derived 110 1, 63 | incompatible with mortal sin. Therefore the first angel 111 1, 63 | frustrated either in those who ~sin, or in those who are saved; 112 1, 63 | Para. 1/1 ~Whether the sin of the highest angel was 113 1, 63 | It would seem that the sin of the highest angel was 114 1, 63 | one time. ~Therefore the sin of one was not the cause 115 1, 63 | Further, an angel's first sin can only be pride, as was 116 1, 63 | rather than to God. Yet the sin of one angel ~would have 117 1, 63 | does not appear that the sin of the ~highest angel was 118 1, 63 | Further, it is a greater sin to wish to be subject to 119 1, 63 | sinning. If, therefore, the sin of the foremost angel ~was 120 1, 63 | in malice." Therefore the sin of the ~highest angel was 121 1, 63 | 1/1~I answer that, The sin of the highest angel was 122 1, 63 | the one instant, yet the ~sin of one could be the cause 123 1, 63 | lower angels, he fell into sin ~with intenser energy, and 124 1, 63 | 2: Further, justice and sin are to be found in the same 125 1, 63 | firm than sinned. Because sin is ~contrary to the natural 126 1, 63 | not consistent with mortal sin. Yet the names of ~Cherubim, 127 1, 64 | returns from the malice of ~sin to the goodness of justice 128 1, 64 | especially obstinate in the sin whereby they fell. But that ~ 129 1, 64 | whereby they fell. But that ~sin, namely, pride, is in them 130 1, 64 | because the motive for the sin ~no longer endures, namely, 131 1, 64 | not in the gravity of the ~sin, but in the condition of 132 1, 64 | sinning, are obstinate in sin. Later on we shall treat 133 1, 64 | God's mercy delivers from sin those who repent. But such 134 1, 64 | repenting, cling immovably to sin, and are not ~delivered 135 1, 64 | OBJ 3: The devil's first sin still remains in him according 136 1, 64 | the whole cause of man's sin being pardonable. Consequently 137 1, 64 | at least for the ~evil of sin; which applies to the worm 138 1, 64 | the contrary, The demon's sin is greater than man's sin. 139 1, 64 | sin is greater than man's sin. But man is ~punished with 140 1, 64 | of the pleasure taken in sin, according ~to Apoc. 18: 141 1, 64 | God which restrains from ~sin. For it is written elsewhere 142 1, 64 | be sorry for the evil of sin on account of the sin bears ~ 143 1, 64 | of sin on account of the sin bears ~witness to the goodness 144 1, 64 | will, to which the evil of sin is opposed. ~But to be sorry 145 1, 64 | punishment, for the evil of sin on ~account of the punishment, 146 1, 64 | not sorry for the evil of sin.~Aquin.: SMT FP Q[64] A[ 147 1, 64 | 1~OBJ 2: Further, man's sin is not graver than the demons'. 148 1, 64 | one, by reason of their sin, and this is hell; and ~ 149 1, 65 | but in ~punishment of the sin of spiritual creatures. 150 1, 65 | punishment suitable to some ~sin of a spiritual creature, 151 1, 72 | saying that there was any sin whatever in the act of ~ 152 1, 76 | this by saying ~that before sin the human body was incorruptible. 153 1, 76 | sufficient; because before sin the human body was immortal 154 1, 76 | not be forfeited through sin, as neither was the immortality 155 1, 48 | to the diversity of their sin; and he said this ~was the 156 1, 48 | sake of the punishment of sin, which ~is contrary to what 157 1, 48 | it happened ~through the sin of one soul; so that, if 158 1, 49 | transparent. Likewise, addition in sin can be made ~to infinitude, 159 1, 49 | the whole. But a second sin ~does not necessarily diminish 160 1, 49 | aptitude less than a ~preceding sin, but perchance either equally 161 1, 49 | involves no consent, is not a sin, but an occasion for ~the 162 1, 60 | same nature as angels; for sin has not altered their nature. ~ 163 1, 63 | the body and infection ~of sin. But it is difficult for 164 1, 63 | make ~use of it, and can sin.~Aquin.: SMT FP Q[62] A[ 165 1, 63 | Whether a beatified angel can sin?~Aquin.: SMT FP Q[62] A[ 166 1, 63 | that a beatified angel can sin. For, as was said ~above ( 167 1, 63 | Therefore a beatified ~angel can sin.~Aquin.: SMT FP Q[62] A[ 168 1, 63 | angels. Therefore they can sin.~Aquin.: SMT FP Q[62] A[ 169 1, 63 | that nature which cannot sin." Therefore the holy angels ~ 170 1, 63 | the holy angels ~cannot sin.~Aquin.: SMT FP Q[62] A[ 171 1, 63 | beatified angels cannot sin. The reason for this is, ~ 172 1, 63 | acts in this manner cannot sin. Consequently ~the beatified 173 1, 63 | the beatified angel cannot sin.~Aquin.: SMT FP Q[62] A[ 174 1, 63 | it is rendered unable to sin, for the reason already 175 1, 63 | the end; and this is to ~sin. Hence there is greater 176 1, 63 | the angels, who cannot ~sin, than there is in ourselves, 177 1, 63 | is in ourselves, who can sin.~Aquin.: SMT FP Q[62] A[ 178 1, 64 | THE ANGELS WITH REGARD TO SIN (NINE ARTICLES)~In the next 179 1, 64 | that some became evil by a sin of their own choosing, are ~ 180 1, 64 | the ~angels?~(8) Was the sin of the foremost angel the 181 1, 64 | sinning?~(9) Did as many sin as remained steadfast?~Aquin.: 182 1, 64 | loving God ~they do not sin. Consequently the angels 183 1, 64 | Consequently the angels cannot sin.~Aquin.: SMT FP Q[63] A[ 184 1, 64 | Consequently the angel ~does not sin by desire.~Aquin.: SMT FP 185 1, 64 | in his ~own nature, can sin; and to whatever creature 186 1, 64 | creature it belongs not to sin, such ~creature has it as 187 1, 64 | have; whether we speak of sin ~in nature, art, or morals. 188 1, 64 | Divine will can there be ~no sin; whereas there can be sin 189 1, 64 | sin; whereas there can be sin in the will of every creature; ~ 190 1, 64 | 1/1~Reply OBJ 4: Mortal sin occurs in two ways in the 191 1, 64 | is evil of itself. Such sin always comes of ignorance 192 1, 64 | this way there can be no sin in the ~angel; because there 193 1, 64 | could any habit inclining to sin precede their first sin. 194 1, 64 | sin precede their first sin. In ~another way sin comes 195 1, 64 | first sin. In ~another way sin comes of free-will by choosing 196 1, 64 | the defect which ~induces sin is only on the part of the 197 1, 64 | established by the Church. Such a sin ~does not presuppose ignorance, 198 1, 64 | Para. 1/1~Whether only the sin of pride and envy can exist 199 1, 64 | delight in any kind of ~sin, can fall into the sin itself. 200 1, 64 | sin, can fall into the sin itself. But the demons delight 201 1, 64 | Para. 1/2~I answer that, Sin can exist in a subject in 202 1, 64 | since by leading men to sin they incur the guilt of 203 1, 64 | nature. But there can be no ~sin when anyone is incited to 204 1, 64 | kept. Such is precisely the sin ~of pride - not to be subject 205 1, 64 | Consequently the first sin of the angel can be none 206 1, 64 | some other. So, after the sin of pride, there ~followed 207 1, 64 | considered as a special kind of sin, is the ~immoderate greed 208 1, 64 | rational, or intellectual; and sin consists only in such ~desire. 209 1, 64 | always be desired without sin. But ~to be likened unto 210 1, 64 | that he did not thereby sin.~Aquin.: SMT FP Q[63] A[ 211 1, 64 | much less ~did the angel sin by desiring to be as God.~ 212 1, 64 | Godlike, he commits ~no sin; provided that he desires 213 1, 64 | it of God. But he would sin were he to desire ~to be 214 1, 64 | which desire there would be ~sin. It was in this way that 215 1, 64 | Para. 1/1~OBJ 3: Further, sin is opposed to merit. But 216 1, 64 | the demons likewise could sin in the ~first instant of 217 1, 64 | their nature, ~but by the sin of their own will; because, 218 1, 64 | is clear that the angel's sin was an act subsequent to ~ 219 1, 64 | impossible for the ~angel to sin in the first instant by 220 1, 64 | cannot be the cause of sin. Consequently it cannot 221 1, 64 | but from the beginning ~of sin": that is to say, because 222 1, 64 | never went back from his sin.~Aquin.: SMT FP Q[63] A[ 223 1, 64 | reason does ~not hold good of sin; as has been said.~Aquin.: 224 1, 64 | belly"; which refers to ~his sin. Therefore the devil did 225 1, 64 | Therefore the devil did not sin at once after the first 226 1, 64 | man's formation and his sin. Therefore, ~for the like 227 1, 64 | devil's formation ~and his sin.~Aquin.: SMT FP Q[63] A[ 228 1, 64 | have to be considered in sin, namely, the ~proneness 229 1, 64 | namely, the ~proneness to sin, and the motive for sinning. 230 1, 64 | consider the proneness to sin, it seems that the higher 231 1, 64 | angels were less ~likely to sin than the lower. On this 232 1, 64 | said (A[2]), ~the demons' sin was pride; and the motive 233 1, 64 | view: ~because the angels' sin did not come of any proneness, 234 1, 64 | compatible with ~mortal sin; but Seraphim is derived 235 1, 64 | incompatible with mortal sin. Therefore the first angel 236 1, 64 | frustrated either in those who ~sin, or in those who are saved; 237 1, 64 | Para. 1/1 ~Whether the sin of the highest angel was 238 1, 64 | It would seem that the sin of the highest angel was 239 1, 64 | one time. ~Therefore the sin of one was not the cause 240 1, 64 | Further, an angel's first sin can only be pride, as was 241 1, 64 | rather than to God. Yet the sin of one angel ~would have 242 1, 64 | does not appear that the sin of the ~highest angel was 243 1, 64 | Further, it is a greater sin to wish to be subject to 244 1, 64 | sinning. If, therefore, the sin of the foremost angel ~was 245 1, 64 | in malice." Therefore the sin of the ~highest angel was 246 1, 64 | 1/1~I answer that, The sin of the highest angel was 247 1, 64 | the one instant, yet the ~sin of one could be the cause 248 1, 64 | lower angels, he fell into sin ~with intenser energy, and 249 1, 64 | 2: Further, justice and sin are to be found in the same 250 1, 64 | firm than sinned. Because sin is ~contrary to the natural 251 1, 64 | not consistent with mortal sin. Yet the names of ~Cherubim, 252 1, 65 | returns from the malice of ~sin to the goodness of justice 253 1, 65 | especially obstinate in the sin whereby they fell. But that ~ 254 1, 65 | whereby they fell. But that ~sin, namely, pride, is in them 255 1, 65 | because the motive for the sin ~no longer endures, namely, 256 1, 65 | not in the gravity of the ~sin, but in the condition of 257 1, 65 | sinning, are obstinate in sin. Later on we shall treat 258 1, 65 | God's mercy delivers from sin those who repent. But such 259 1, 65 | repenting, cling immovably to sin, and are not ~delivered 260 1, 65 | OBJ 3: The devil's first sin still remains in him according 261 1, 65 | the whole cause of man's sin being pardonable. Consequently 262 1, 65 | at least for the ~evil of sin; which applies to the worm 263 1, 65 | the contrary, The demon's sin is greater than man's sin. 264 1, 65 | sin is greater than man's sin. But man is ~punished with 265 1, 65 | of the pleasure taken in sin, according ~to Apoc. 18: 266 1, 65 | God which restrains from ~sin. For it is written elsewhere 267 1, 65 | be sorry for the evil of sin on account of the sin bears ~ 268 1, 65 | of sin on account of the sin bears ~witness to the goodness 269 1, 65 | will, to which the evil of sin is opposed. ~But to be sorry 270 1, 65 | punishment, for the evil of sin on ~account of the punishment, 271 1, 65 | not sorry for the evil of sin.~Aquin.: SMT FP Q[64] A[ 272 1, 65 | 1~OBJ 2: Further, man's sin is not graver than the demons'. 273 1, 65 | one, by reason of their sin, and this is hell; and ~ 274 1, 66 | but in ~punishment of the sin of spiritual creatures. 275 1, 66 | punishment suitable to some ~sin of a spiritual creature, 276 1, 71 | saying that there was any sin whatever in the act of ~ 277 1, 75 | this by saying ~that before sin the human body was incorruptible. 278 1, 75 | sufficient; because before sin the human body was immortal 279 1, 75 | not be forfeited through sin, as neither was the immortality 280 1, 78 | nothing is a subject of sin, except a power of the soul. ~ 281 1, 78 | conscience is a subject of sin; for it is said of some 282 1, 80 | information and proposing sin, which ~belong to the cognitive 283 1, 80 | only showed and proposed sin, but also ~incited to the 284 1, 80 | incited to the commission of sin. And in this, sensuality 285 1, 81 | is the will by ~which we sin and live well," and so the 286 1, 82 | power is forfeited through sin. But free-will ~is forfeited 287 1, 82 | free-will ~is forfeited through sin; for Augustine says that " 288 1, 82 | free-will by falling into sin, not ~as to natural liberty, 289 1, 83 | not imputed to him as a sin; as Augustine says (Gen. 290 1, 84 | Para. 1/1~OBJ 3: Further, sin is in the intellectual faculty. 291 1, 84 | intellectual faculty. But sin involves ~falsehood: for " 292 1, 91 | limitation were a result of sin, for to ~the woman was it 293 1, 91 | woman was it said after sin (Gn. 3:16): "Thou shalt 294 1, 91 | that, "Where there is no sin, there is no ~inequality." 295 1, 91 | production of things before sin.~Aquin.: SMT FP Q[92] A[ 296 1, 91 | 3: Further, occasions of sin should be cut off. But God 297 1, 91 | would be an occasion of sin to man. Therefore He should 298 1, 91 | subjection began after sin. There is another kind of 299 1, 91 | subjection existed even ~before sin. For good order would have 300 1, 91 | which ~proved an occasion of sin, the universe would have 301 1, 91 | there ~was no pain before sin. Therefore it was not right 302 1, 92 | explained (A[1]). But by sin man becomes unlike God. 303 1, 93 | obscurity resulted from sin. Therefore man in ~the primitive 304 1, 93 | from God, which means to ~sin. Hence all who see God through 305 1, 93 | eternity they can never sin. Therefore, as ~Adam did 306 1, 93 | Therefore, as ~Adam did sin, it is clear that he did 307 1, 93 | obscurity as an effect of sin, so far as ~man is impeded 308 1, 93 | from the state of man after sin. For man's soul, in the 309 1, 93 | untrue. Therefore ~before sin the woman was deceived.~ 310 1, 93 | eyes is not changed by ~sin. Therefore this would have 311 1, 93 | firm belief. Thus before sin Adam could not be deceived 312 1, 93 | in that state of life "sin was avoided without struggle, 313 1, 94 | him subsequently before sin: and many authorities of 314 1, 94 | would have remained after sin; ~since even in the demons 315 1, 94 | natural gifts remained after sin, as ~Dionysius declared ( 316 1, 94 | is a virtue that regards sin committed. Mercy, ~too, 317 1, 94 | state of ~innocence neither sin nor unhappiness existed. 318 1, 94 | proved by his subsequent sin. Therefore he possessed 319 1, 94 | Judaeos): ~"The prince of sin overcame Adam who was made 320 1, 94 | penance, which is sorrow for sin ~committed; and mercy, which 321 1, 94 | repent, if there had been a sin to repent for; and had he 322 1, 94 | more meritorious than after sin was committed, if we consider 323 1, 94 | for merit exists ~after sin, on account of man's weakness; 324 1, 94 | 1/1 ~Reply OBJ 1: After sin man requires grace for more 325 1, 94 | more things than before ~sin; but he does not need grace 326 1, 94 | forasmuch as man even before sin ~required grace to obtain 327 1, 94 | need of grace. But after sin man required grace also 328 1, 94 | also for the remission of ~sin, and for the support of 329 1, 94 | the deed to satisfy ~for sin.~Aquin.: SMT FP Q[95] A[ 330 1, 95 | animals, ~although before sin he had no need of them: 331 1, 95 | God foresaw that after ~sin animals would become useful 332 1, 95 | Therefore, at least before sin, ~it was unfitting for man 333 1, 95 | was not changed by man's sin, as ~if those whose nature 334 1, 95 | xxi): "Where there is no sin, there is no ~inequality." 335 1, 95 | of innocence there was no sin. Therefore ~all were equal.~ 336 1, 95 | the world as a penalty for sin would not ~have existed 337 1, 95 | as a penalty; for after sin it was said to the woman ( 338 1, 96 | written (Rm. 5:12): "By sin death came into the ~world." 339 1, 96 | man was immortal before sin.~Aquin.: SMT FP Q[97] A[ 340 1, 96 | immortal as long as he did not sin; so ~that he might achieve 341 1, 96 | of which was an effect of sin; for this was ~reserved 342 1, 96 | long as he ~refrained from sin.~Aquin.: SMT FP Q[97] A[ 343 1, 96 | the body; and even ~after sin man would have remained 344 1, 97 | human race; ~otherwise man's sin would have been very necessary, 345 1, 97 | coition had existed before sin, ~they would have had intercourse 346 1, 97 | compared to beasts by reason of sin, ~according to Ps. 48:13: " 347 1, 97 | them." ~Therefore, before sin, there would have been no 348 1, 97 | made man and woman before sin (Gn. 1,2). But ~nothing 349 1, 97 | man male and female before sin, ~because He foreknew the 350 1, 97 | would take place after ~sin, which He foresaw. But this 351 1, 97 | acquired nor forfeited by sin. Now it is clear that ~generation 352 1, 97 | he possessed even before sin, as above explained (Q[97], 353 1, 97 | other members had, before sin.~Aquin.: SMT FP Q[98] A[ 354 1, 97 | paradise, because on account of sin they were ~ejected from 355 1, 98 | appears to be a punishment of sin that he has not that strength.~ 356 1, 98 | was not ~possible before sin. Therefore, in the state 357 1, 99 | De ~Sacram. i): "Before sin the first man would have 358 1, 99 | As long as man did ~not sin, he would have begotten 359 1, 99 | same ~genus; and original sin, which is opposed to original 360 1, 99 | righteousness, is ~called the sin of nature, wherefore it 361 1, 99 | would have been ~unable to sin any more." Therefore the 362 1, 99 | stronger than evil. But by the sin of the first ~man there 363 1, 99 | of him, the necessity of sin. ~Therefore, if the first 364 1, 99 | be unable ~henceforth to sin. In like manner, therefore, 365 1, 99 | their race had committed any sin for which they would have ~ 366 1, 99 | would contract from him sin ~which is the cause of hell: 367 1, 99 | of hell" by falling into sin, this would not have been 368 1, 99 | preserving them free from sin.~Aquin.: SMT FP Q[100] A[ 369 1, 99 | quoted. For ~the necessity of sin incurred by the descendants 370 1, 100 | ignorance is a result of sin, as Bede says (Cf. FS, ~ 371 1, 100 | knowledge. Therefore before ~sin children would have had 372 1, 100 | 9:15). Therefore, before sin and the ~corruption which 373 1, 101 | nothing is useless. But after ~sin, paradise was not occupied 374 1, 101 | unoccupied by ~man after sin, just as immortality was 375 1, 101 | man, and ~what man lost by sin. Moreover, some say that 376 1, 101 | on him as a punishment of sin would not ~have existed 377 1, 101 | soil was a punishment of sin (Gn. 3:17). Therefore man 378 1, 101 | labor, as it ~did after sin; but would have been pleasant 379 1, 101 | lest he should lose it by sin. All of which was for man' 380 1, 101 | empyrean heaven. But before ~sin paradise was a fitting abode 381 1, 105 | to point ~to the stain of sin which appertains to will; 382 1, 108 | of which are opposed to sin; and therefore ~these names 383 1, 108 | nature, or according to their sin or punishment. But it is 384 1, 108 | nature but ~from subsequent sin; neither is it according 385 1, 108 | neither is it according to sin or punishment, ~because 386 1, 112 | daily through falling into sin; whom the angels could help 387 1, 112 | even from falling into sin, according to the ordering 388 1, 112 | penance is contrary to ~sin. But angels rejoice about 389 1, 112 | just man who falls into sin.~Aquin.: SMT FP Q[113] A[ 390 1, 112 | speaking the angels do not will sin and the ~pains inflicted 391 1, 112 | are allowed to fall into sin.~Aquin.: SMT FP Q[113] A[ 392 1, 112 | repentance and in man's sin there is one ~reason for 393 1, 112 | captives in Persia into ~sin; which sin was an impediment 394 1, 112 | Persia into ~sin; which sin was an impediment to the 395 1, 113 | by ~instigating them to sin; and thus they are not sent 396 1, 113 | temptation is the road to sin. Now sin dwells in the ~ 397 1, 113 | is the road to sin. Now sin dwells in the ~will. Since 398 1, 113 | for this reason it is a sin to tempt God; for man, ~ 399 1, 113 | hurt by urging man ~into sin. In this sense it is said 400 1, 113 | instigation. Therefore every sin ~is due to the devil's instigation.~ 401 1, 113 | instigated the first man to sin, from whose sin there resulted 402 1, 113 | first man to sin, from whose sin there resulted a ~proneness 403 1, 113 | resulted a ~proneness to sin in the whole human race: 404 1, 113 | not the cause of ~every sin: for all sins are not committed 405 1, 113 | OBJ 2: When man commits sin without being thereto instigated 406 1, 113 | him who was the first to sin.~Aquin.: SMT FP Q[114] A[ 407 1, 113 | his own accord fall into sin: but he cannot ~advance 408 1, 113 | Nevertheless there is no kind of sin which is not sometimes ~ 409 1, 113 | the same nor to any other sin. ~And others say that he 410 1, 117 | said that God concurs in sin. But if the ~rational soul 411 1, 117 | sometimes God concurs in the sin of ~adultery, since sometimes 412 1, 117 | embodies in ~punishment of sin. Since, therefore, all these 413 1, 117 | body, which was a result of sin. Consequently it was ~not 414 2, 1 | 1~Reply OBJ 1: Those who sin turn from that in which 415 2, 6 | of the will's movement to sin, which is contrary to nature, 416 2, 6 | 1~OBJ 2: Further, every sin implies ignorance; according 417 2, 6 | would follow that every sin is involuntary: which is ~ 418 2, 6 | of Augustine, that "every sin is voluntary" (De ~Vera 419 2, 6 | he may have an excuse for sin, or that he ~may not be 420 2, 6 | may not be withheld from sin; according to Job 21:14: " 421 2, 7 | involuntariness excuses from ~sin, the consideration of which 422 2, 9 | is the will whereby "we sin and ~whereby we do right," 423 2, 15 | up his mind to commit a sin, unless that mental faculty ~ 424 2, 17 | it is in ~punishment of sin that the movement of these 425 2, 17 | member whereby original sin is ~transmitted to posterity.~ 426 2, 17 | later on, the effect of the sin of our ~first parent was 427 2, 18 | act, as merit or demerit, sin and guilt.~Aquin.: SMT FS 428 2, 18 | circumstance adds a new species of ~sin. And for the same reason, 429 2, 18 | change the species of the sin. Nevertheless it can ~aggravate 430 2, 18 | aggravate or diminish the sin. The same applies to other 431 2, 18 | circumstance that aggravates a sin, or adds to the ~goodness 432 2, 19 | Contra Faust. xxii, 27) that "sin is a ~deed, word or desire 433 2, 19 | the will is ~the root of sin. Therefore, since malice 434 2, 19 | against conscience - "is sin." Therefore the will is 435 2, 19 | and, ~of necessity, would sin: which is unreasonable. 436 2, 19 | seek vainglory, he will ~sin, whether he does his duty 437 2, 19 | about to die ~in mortal sin. If therefore man were bound 438 2, 20 | is by the will ~that we sin, and that we behave aright." 439 2, 20 | i, 9) that there is no sin ~without the will. If therefore 440 2, 20 | If therefore there is no sin in the will, there will 441 2, 20 | According to the measure of the sin ~shall the measure also 442 2, 20 | the alms by committing a ~sin, this does not undo the 443 2, 21 | Para. 1/1~OBJ 2: Further, sin, as stated in Phys. ii, 444 2, 21 | there is evil, there is sin. But this is false: since ~ 445 2, 21 | since ~punishment is not a sin, although it is an evil. 446 2, 21 | this ~is the very nature of sin; for Augustine says (Contra 447 2, 21 | Faust. xxii, 27) ~that "sin is a word, deed, or desire, 448 2, 21 | more comprehensive than sin, as also is good than ~right. 449 2, 21 | subject, is an evil: ~whereas sin consists properly in an 450 2, 21 | comes under the notion of sin.~Aquin.: SMT FS Q[21] A[ 451 2, 21 | then it is said to be a sin. Now it is evident from 452 2, 21 | inasmuch as they result from a ~sin in nature's action.~Aquin.: 453 2, 21 | the proximate end. In ~the sin of nature, the action does 454 2, 21 | something. In like manner, the sin of the will always fails 455 2, 21 | its action: and ~therefore sin, which consists in straying 456 2, 21 | being good or evil. For "sin happens even in ~things 457 2, 21 | OBJ 2: Further, just as sin occurs in moral actions, 458 2, 21 | in Phys. ii, 8 "it is a sin ~in a grammarian to write 459 2, 21 | more comprehensive than sin, so is sin ~more comprehensive 460 2, 21 | comprehensive than sin, so is sin ~more comprehensive than 461 2, 21 | such like actions, ~evil, sin and guilt are one and the 462 2, 21 | therefore, although there ~be sin in natural actions, there 463 2, 21 | general end. Since therefore sin is ~a departure from the 464 2, 21 | as stated above (A[1]), sin may ~occur in two ways, 465 2, 21 | by the artist: and this sin will be proper to the ~art; 466 2, 21 | then he will be said to sin, if he intend to produce 467 2, 21 | taken in thereby. But ~this sin is not proper to the artist 468 2, 21 | Consequently ~for the former sin the artist is blamed as 469 2, 21 | general end of ~human life, sin and evil are always due 470 2, 21 | man is blamed for such ~a sin, both as man and as a moral 471 2, 21 | written (Job 35:6,7): "If thou sin, what shalt ~thou hurt Him? . . . 472 2, 24 | Further, whatever leads to sin, has an aspect of evil. 473 2, 24 | these ~passions lead to sin: wherefore they are called " 474 2, 24 | For they ~fear to sin, they desire to persevere; 475 2, 24 | persevere; they grieve for sin, they rejoice ~in good works."~ 476 2, 24 | of reason, incline us to sin: but in so far as they are ~ 477 2, 24 | judgment of ~reason, diminishes sin; but if it be consequent 478 2, 24 | OBJ 1), it aggravates the sin, or else it is a ~sign of 479 2, 28 | worsened by the love of sin, according to Osee 9:10: " 480 2, 29 | of faith, ~that they may sin freely; in whose person 481 2, 29 | to remain hidden in his sin, he ~hates that anyone should 482 2, 29 | know the truth about his sin. In this respect, ~Augustine 483 2, 34 | neither a mortal nor a ~venial sin; yet it proceeds from a 484 2, 34 | malice, namely, from the ~sin of our first parent; because, 485 2, 35 | mind contemplates: viz. by sin, which the mind considers 486 2, 37 | hope of the forgiveness ~of sin.~Aquin.: SMT FS Q[37] A[ 487 2, 39 | will ~that is opposed to sin, whether in oneself or in 488 2, 39 | contrary to good; for instance, sin. Wherefore sorrow for sin 489 2, 39 | sin. Wherefore sorrow for sin is useful ~as inducing a 490 2, 39 | inducing a man to avoid sin: hence the Apostle says ( 491 2, 39 | belongs to the punishment of ~sin, just as the enjoyment of 492 2, 39 | that is called evil, i.e. sin, and the ~punishment of 493 2, 39 | and the ~punishment of sin." Therefore sorrow or pain 494 2, 42 | 3) Whether the evil of sin is an object of fear?~(4) 495 2, 42 | 1/1~Whether the evil of sin is an object of fear?~Aquin.: 496 2, 42 | would seem that the evil of sin can be an object of fear. 497 2, 42 | from God." Now nothing but sin severs ~us from God; according 498 2, 42 | Therefore the evil of sin can be an object of ~fear.~ 499 2, 42 | account ~of the evil of sin. Therefore one can also 500 2, 42 | can also fear the evil of sin.~Aquin.: SMT FS Q[42] A[


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