**1-500** | 501-1000 | 1001-1441
*Part, Question*
1 1, 12 | upon this says, "In this **mortal** life God can be seen ~by
2 1, 12 | he be separated from this **mortal** life. The reason is because,
3 1, 12 | therefore, that the soul in this **mortal** life ~should be raised up
4 1, 23 | anyone may lose his crown by **mortal** sin. Another person ~receives
5 1, 23 | considered in himself to die in **mortal** sin; yet it is not possible, ~
6 1, 24 | fail to obtain it through **mortal** ~sin. Therefore those who
7 1, 29 | is man? and we answer: A **mortal** ~rational animal. Sometimes
8 1, 31 | we reply, A rational and **mortal** animal. So, because in God ~
9 1, 31 | premiss, "Man alone is a **mortal** rational animal," we ~cannot
** 10** 1, 63 | 4 Para. 1/1~Reply OBJ 4: **Mortal** sin occurs in two ways in
11 1, 63 | which is compatible with ~**mortal** sin; but Seraphim is derived
12 1, 63 | which is ~incompatible with **mortal** sin. Therefore the first
13 1, 63 | are not consistent with **mortal** sin. Yet the names of ~Cherubim,
14 1, 64 | it is clear that all the **mortal** sins of men, grave or less
15 1, 64 | 4 Para. 1/1~Reply OBJ 4: **Mortal** sin occurs in two ways in
16 1, 64 | which is compatible with ~**mortal** sin; but Seraphim is derived
17 1, 64 | which is ~incompatible with **mortal** sin. Therefore the first
18 1, 64 | are not consistent with **mortal** sin. Yet the names of ~Cherubim,
19 1, 65 | it is clear that all the **mortal** sins of men, grave or less
** 20** 1, 96 | immortal. For the term "**mortal**" belongs to the definition
21 1, 112 | 9:14): "The thoughts of **mortal** men are fearful, and our ~
22 1, 112 | effected in us by the habit of ~**mortal** virtue. Secondly, that reason
23 2, 2 | one thing that he is ~a **mortal** rational animal, and another
24 2, 19 | foresees about to die ~in **mortal** sin. If therefore man were
25 2, 34 | malice, since it is neither a **mortal** nor a ~venial sin; yet it
26 2, 44 | 3 Para. 1/1~Reply OBJ 3: **Mortal** perils are contrary not
27 2, 57 | 9:14): "The thoughts ~of **mortal** men are fearful, and our
28 2, 63 | 2 Para. 1/1~Reply OBJ 2: **Mortal** sin is incompatible with
29 2, 63 | state. But actual sin, ~even **mortal**, is compatible with humanly
** 30** 2, 63 | though man cannot avoid **mortal** sin without grace, so as
31 2, 63 | There are also certain **mortal** sins which ~man can nowise
32 2, 65 | charity, being free from **mortal** sin, and yet they find it ~
33 2, 65 | whoever loses charity through **mortal** sin, forfeits all the infused
34 2, 71 | one sinful act. For ~every **mortal** sin is contrary to charity,
35 2, 71 | banished by ~one act of **mortal** sin, it follows that all
36 2, 71 | remain unquickened after **mortal** sin, so that they are no
37 2, 71 | Body Para. 2/2~Accordingly, **mortal** sin is incompatible with
38 2, 72 | when sin is ~divided into "**mortal**" and "venial." For things
39 2, 72 | same genus. But ~venial and **mortal** sin are infinitely apart,
** 40** 2, 72 | and eternal punishment to **mortal** sin; and the measure ~of
41 2, 72 | be." Therefore venial and **mortal** sins are not of the same ~
42 2, 72 | Further, some sins are **mortal** in virtue of their species [*"
43 2, 72 | laughter. Therefore venial and **mortal** sins differ ~specifically. ~
44 2, 72 | difference between venial and **mortal** sin, ~or any other difference
45 2, 72 | difference between venial and **mortal** sin is consequent to the ~
46 2, 72 | united by charity, ~there is **mortal** sin; but when it is disordered
47 2, 72 | 1 Para. 1/1~Reply OBJ 1: **Mortal** and venial sins are infinitely
48 2, 72 | species from ~including **mortal** and venial sins; for instance,
49 2, 72 | speaking, venial, may even be a **mortal** sin.~Aquin.: SMT FS Q[72]
** 50** 2, 72 | the fact that one sin is **mortal** by reason of its ~species,
51 2, 73 | not destroy virtue; ~while **mortal** sin destroys infused virtue,
52 2, 73 | God. ~Yet one act, even of **mortal** sin, does not destroy the
53 2, 73 | grace by leading her into **mortal** sin. If therefore a sin
54 2, 74 | it can be the subject of **mortal** sin?~(5) Whether the reason
55 2, 74 | reason can be the subject of **mortal** sin?~(9) Whether the higher
56 2, 74 | long as we abide in this **mortal** life; wherefore it is ~signified
57 2, 74 | Thes. Para. 1/1~Whether **mortal** sin can be in the sensuality?~
58 2, 74 | OBJ 1: It would seem that **mortal** sin can be in the sensuality.
59 2, 74 | is possible to commit a **mortal** ~sin about the objects of
** 60** 2, 74 | the sensuality can be a **mortal** sin, so that mortal ~sin
61 2, 74 | be a mortal sin, so that **mortal** ~sin can be found in the
62 2, 74 | Para. 1/1~OBJ 2: Further, **mortal** sin is opposed to virtue.
63 2, 74 | sensuality can be the subject of **mortal** sin.~Aquin.: SMT FS Q[74]
64 2, 74 | sin is a disposition to **mortal** sin. Now ~disposition and
65 2, 74 | stated above (A[3], ad 3), **mortal** sin can be ~there also.~
66 2, 74 | grace," in whom, however, **mortal** sin is ~not to be found.
67 2, 74 | the sensuality is ~not a **mortal** sin.~Aquin.: SMT FS Q[74]
68 2, 74 | spiritual death, ~which is **mortal** sin, as stated above (Q[
69 2, 74 | others to the end. Wherefore **mortal** sin cannot be ~in the sensuality,
** 70** 2, 74 | sensuality can concur towards a **mortal** sin: ~yet the fact of its
71 2, 74 | the fact of its being a **mortal** sin is due, not to its being
72 2, 74 | end belongs. Consequently **mortal** sin is imputed, not to the ~
73 2, 74 | and the same applies ~to **mortal** sin, as stated (ad 1).~Aquin.:
74 2, 74 | may ~be a disposition to **mortal** sin, which is in the reason.~
75 2, 74 | consent to delectation is a **mortal** sin?~Aquin.: SMT FS Q[74]
76 2, 74 | to delectation is not a **mortal** sin, ~for consent to delectation
77 2, 74 | away from them. Now every **mortal** sin consists in turning
78 2, 74 | Augustine's definition of **mortal** sin, which was quoted above (
79 2, 74 | to delectation is not a **mortal** sin.~Aquin.: SMT FS Q[74]
** 80** 2, 74 | delectation ~without deed is not a **mortal** sin, but only a venial sin.
81 2, 74 | consent to the delectation a **mortal** sin.~Aquin.: SMT FS Q[74]
82 2, 74 | inward thought is not a **mortal** sin, nor is the consent
83 2, 74 | fornication or adultery is a **mortal** ~sin, not by reason of the
84 2, 74 | fornication. Now it is not a **mortal** sin to consent to the delectation ~
85 2, 74 | Much less therefore is it a **mortal** ~sin to consent to the delectation
86 2, 74 | is ~lost except through **mortal** sin. Therefore consent to
87 2, 74 | consent to delectation is a ~**mortal** sin.~Aquin.: SMT FS Q[74]
88 2, 74 | to delectation is not a **mortal** sin, but only a ~venial
89 2, 74 | others have held it to be a **mortal** sin, and this ~opinion is
** 90** 2, 74 | itself is not in itself a **mortal** sin; sometimes ~indeed it
91 2, 74 | of fornication is not a **mortal** sin in virtue of its genus,
92 2, 74 | wherefore neither is ~it a **mortal** sin to consent to such a
93 2, 74 | his ~appetite. Now it is a **mortal** sin, if a man deliberately
94 2, 74 | conformed to what is in itself a **mortal** sin. Wherefore such a ~consent
95 2, 74 | consent to delectation in a **mortal** sin, is itself a mortal
96 2, 74 | mortal sin, is itself a **mortal** sin, as the ~second opinion
97 2, 74 | external members may be ~**mortal** sins, in so far as the direction
98 2, 74 | fornication is, in its genus, a **mortal** ~sin: and that it be a venial
99 2, 74 | complete nature and is a **mortal** sin.~Aquin.: SMT FS Q[74]
** 100** 2, 74 | murder thought of, is a **mortal** sin also: but not the consent
101 2, 74 | venial sin, but also from **mortal** sin.~Aquin.: SMT FS Q[74]
102 2, 74 | consulting the eternal law." But **mortal** sin consists in ~turning
103 2, 74 | there can be ~no other than **mortal** sin in the higher reason.~
104 2, 74 | of the higher reason are **mortal**.~Aquin.: SMT FS Q[74] A[
105 2, 74 | a venial sin becomes a **mortal** sin if it be done out of ~
106 2, 74 | that it cannot be without **mortal** sin, on account of the ~
107 2, 74 | law, in the same way as ~**mortal** sin is, because it does
108 2, 74 | such a ~disease is always **mortal**: the other is a disease
109 2, 74 | a disease is not always **mortal**. In like manner there is ~
** 110** 2, 74 | In like manner there is ~**mortal** sin in the higher reason
111 2, 74 | untouched, the sin is not **mortal** but venial.~Aquin.: SMT
112 2, 74 | can be no disorder without **mortal** sin. Therefore ~there can
113 2, 74 | if it be deliberate, is a **mortal** sin. Therefore ~venial sin
114 2, 74 | Now a deliberate sin is a **mortal** sin, through the ~reason,
115 2, 74 | takes us unawares is not a **mortal** sin, ~neither will the subsequent
116 2, 74 | subsequent deliberation make it a **mortal** sin; which is ~clearly false.
117 2, 74 | deliberate consent to what is a **mortal** ~sin in its genus, is itself
118 2, 74 | in its genus, is itself a **mortal** sin; and consequently the
119 2, 74 | to which it ~consents are **mortal** sins.~Aquin.: SMT FS Q[74]
** 120** 2, 74 | unbelief, in its ~genus, is a **mortal** sin, yet a sudden movement
121 2, 74 | sin, because there is no **mortal** sin unless it be contrary
122 2, 74 | this deliberation, it ~is a **mortal** sin. Therefore, in sudden
123 2, 74 | object, even if it be a **mortal** sin ~in its genus; or it
124 2, 74 | mortally, in ~things which are **mortal** sins in their genus, but
125 2, 74 | eternal law, though it be **mortal** ~in its genus, may nevertheless
126 2, 74 | sudden movement ~was not a **mortal** sin, becomes a mortal sin
127 2, 74 | a mortal sin, becomes a **mortal** sin in virtue of the deliberation ~
128 2, 77 | committed through passion can be **mortal**?~Aquin.: SMT FS Q[77] A[
129 2, 77 | committed through passion can be **mortal**?~Aquin.: SMT FS Q[77] A[
** 130** 2, 77 | through passion cannot be ~**mortal**. Because venial sin is condivided
131 2, 77 | venial sin is condivided with **mortal** sin. Now sin ~committed
132 2, 77 | seems that it cannot be **mortal**.~Aquin.: SMT FS Q[77] A[
133 2, 77 | But passion ~cannot be a **mortal** sin, for there is no mortal
134 2, 77 | mortal sin, for there is no **mortal** sin in the sensuality, as ~
135 2, 77 | through passion ~cannot be **mortal**.~Aquin.: SMT FS Q[77] A[
136 2, 77 | which is the essence of a **mortal** sin. Therefore a sin committed ~
137 2, 77 | through passion cannot be **mortal**.~Aquin.: SMT FS Q[77] A[
138 2, 77 | death." Now it is proper to **mortal** sin to bring forth fruit
139 2, 77 | committed through passion may be **mortal**.~Aquin.: SMT FS Q[77] A[
** 140** 2, 77 | Para. 1/1~I answer that, **Mortal** sin, as stated above (Q[
141 2, 77 | can happen not to ~be a **mortal** sin, only when the deliberating
142 2, 77 | the rescue, there is a **mortal** sin; and it is thus, as
143 2, 77 | sin that is ~opposed to **mortal** sin: whereas the objection
144 2, 77 | something. ~But that this be a **mortal** sin regards the aversion,
145 2, 77 | sin is no longer either ~**mortal** or venial.~
146 2, 85 | shall quicken . . . your **mortal** bodies, because of His Spirit
147 2, 86 | man who after committing a **mortal** sin of prodigality, ~is
148 2, 87 | 1) the ~debt itself; (2) **mortal** and venial sin, which differ
149 2, 87 | the punishments of all **mortal** ~sins would be equal; because
** 150** 2, 87 | punishment if it be united to ~a **mortal** sin in a lost soul, because
151 2, 88 | Para. 1/2 - OF VENIAL AND **MORTAL** SIN (SIX ARTICLES)~In the
152 2, 88 | place, since venial and **mortal** sins differ in respect of
153 2, 88 | venial sin as compared with **mortal** sin; secondly, we shall
154 2, 88 | fittingly condivided with **mortal** sin?~(2) Whether they differ
155 2, 88 | sin is a disposition to **mortal** sin?~(4) Whether a venial
156 2, 88 | a venial sin can become **mortal**?~(5) Whether a venial sin
157 2, 88 | a venial sin can become **mortal** by reason of an aggravating ~
158 2, 88 | circumstance?~(6) Whether a **mortal** sin can become venial?~Aquin.:
159 2, 88 | fittingly condivided with **mortal** sin?~Aquin.: SMT FS Q[88]
** 160** 2, 88 | unfittingly condivided with ~**mortal** sin. For Augustine says (
161 2, 88 | eternal law makes a sin to be **mortal**. Consequently every sin ~
162 2, 88 | Consequently every sin ~is **mortal**. Therefore venial sin is
163 2, 88 | sin is not condivided with **mortal** sin.~Aquin.: SMT FS Q[88]
164 2, 88 | commandment is to commit a **mortal** sin, it ~seems that whoever
165 2, 88 | perversion' of God's ~law is a **mortal** sin.] denotes a mortal sin,
166 2, 88 | a mortal sin.] denotes a **mortal** sin, it seems that whoever
167 2, 88 | unfittingly condivided with **mortal** sin.~Aquin.: SMT FS Q[88]
168 2, 88 | But a ~crime denotes a **mortal** sin. Therefore venial sin
169 2, 88 | fittingly condivided ~with **mortal** sin.~Aquin.: SMT FS Q[88]
** 170** 2, 88 | drought. In like manner if **mortal** be ~taken literally as referring
171 2, 88 | to the same genus. But if **mortal** be ~taken metaphorically,
172 2, 88 | 9], ad 2), is said to be **mortal** by comparison ~with a disease,
173 2, 88 | disease, which is said to be **mortal**, through causing an ~irreparable
174 2, 88 | Wherefore ~such sins are called **mortal**, as being irreparable. On
175 2, 88 | Body Para. 3/3~Accordingly, **mortal** and venial are mutually
176 2, 88 | fittingly condivided ~with **mortal** sin.~Aquin.: SMT FS Q[88]
177 2, 88 | division of sin into venial and **mortal** is not a ~division of a
178 2, 88 | Augustine ~gives, applies to **mortal** sin. On the other hand,
179 2, 88 | sin, and in relation to ~**mortal** sin: even as an accident
** 180** 2, 88 | order, therefore, to avoid **mortal** sin each time that one ~
181 2, 88 | Thes. Para. 1/1~Whether **mortal** and venial sin differ generically?~
182 2, 88 | would seem that venial and **mortal** sin do not differ ~generically,
183 2, 88 | some sins be generically **mortal**, and some ~generically venial.
184 2, 88 | 18], ~A[2]). Now either **mortal** or venial sin may be committed
185 2, 88 | more than God, which is a **mortal** sin. ~Therefore venial and
186 2, 88 | sin. ~Therefore venial and **mortal** sin do not differ generically.~
187 2, 88 | A[3]), a sin ~is called **mortal** when it is irreparable,
188 2, 88 | are remissible. Therefore ~**mortal** and venial sin differ as
189 2, 88 | Therefore venial and **mortal** sin do not differ generically.~
** 190** 2, 88 | sins, and certain generic **mortal** ~sins.~Aquin.: SMT FS Q[
191 2, 88 | and ~another generically **mortal**, according as the genus
192 2, 88 | his ~last end, the sin is **mortal** by reason of its object.
193 2, 88 | object. Consequently it is a ~**mortal** sin generically, whether
194 2, 88 | wherefore such sins are **mortal** by ~reason of their genus.
195 2, 88 | reason of its object, becomes **mortal** ~on the part of the agent,
196 2, 88 | it to something that is a **mortal** sin in its own ~genus; for
197 2, 88 | that a ~sin generically **mortal** because venial, by reason
198 2, 88 | than God; so that they are **mortal** ~by reason of their genus.~
199 2, 88 | sin is a disposition to **mortal** sin?~Aquin.: SMT FS Q[88]
** 200** 2, 88 | is not a disposition to **mortal** sin. ~For one contrary does
201 2, 88 | another. But venial and **mortal** sin ~are condivided as contrary
202 2, 88 | is not a disposition to **mortal** sin.~Aquin.: SMT FS Q[88]
203 2, 88 | habits are engendered." But **mortal** and venial sin differ in
204 2, 88 | sin does not dispose to ~**mortal** sin.~Aquin.: SMT FS Q[88]
205 2, 88 | venial because it disposes to **mortal** ~sin, it follows that whatever
206 2, 88 | that whatever disposes to **mortal** sin is a venial sin. Now ~
207 2, 88 | every good work disposes to **mortal** sin; wherefore Augustine
208 2, 88 | fall away together into **mortal** sin.~Aquin.: SMT FS Q[88]
209 2, 88 | dispose to a sin generically **mortal**, ~for they differ in species.
** 210** 2, 88 | consequence, to a sin which is **mortal** on the part ~of the agent:
211 2, 88 | he becomes disposed to a **mortal** sin. ~Secondly, a human
212 2, 88 | dispose to a sin generically **mortal**. Because he that commits
213 2, 88 | choosing something ~that is a **mortal** sin in its genus.~Aquin.:
214 2, 88 | Reply OBJ 1: Venial and **mortal** sin are not condivided in
215 2, 88 | a venial ~sin dispose to **mortal**.~Aquin.: SMT FS Q[88] A[
216 2, 88 | Venial sin is not like **mortal** sin in species; but it is
217 2, 88 | itself, a disposition to **mortal** sin; ~but it can be the
218 2, 88 | the matter or occasion of **mortal** sin accidentally; whereas ~
219 2, 88 | very nature, disposes to **mortal** sin, as stated.~Aquin.:
** 220** 2, 88 | a venial sin can become **mortal**?~Aquin.: SMT FS Q[88] A[
221 2, 88 | venial sin can become a **mortal** sin. For ~Augustine in explaining
222 2, 88 | them." Now a sin is called ~**mortal** through causing the spiritual
223 2, 88 | a ~venial sin can become **mortal**.~Aquin.: SMT FS Q[88] A[
224 2, 88 | but after consent, is a **mortal** sin, as stated ~above (Q[
225 2, 88 | a venial sin can become **mortal**.~Aquin.: SMT FS Q[88] A[
226 2, 88 | OBJ 3: Further, venial and **mortal** sin differ as curable and
227 2, 88 | a venial sin may become **mortal**.~Aquin.: SMT FS Q[88] A[
228 2, 88 | sin is a ~disposition to **mortal**, as stated (A[3]). Therefore
229 2, 88 | a venial sin can ~become **mortal**.~Aquin.: SMT FS Q[88] A[
** 230** 2, 88 | a venial sin becoming a **mortal** sin may be ~understood in
231 2, 88 | first a venial, and then a **mortal** sin. This is impossible:
232 2, 88 | for a venial sin to become **mortal**.~Aquin.: SMT FS Q[88] A[
233 2, 88 | generically venial, ~becomes **mortal**. This is possible, in so
234 2, 88 | sin, or direct it to some **mortal** sin as end, as stated above ~(
235 2, 88 | venial sins ~constituting one **mortal** sin. If this be taken as
236 2, 88 | added together make one **mortal** sin, it is false, because
237 2, 88 | punishment equal to that ~of one **mortal** sin. This is evident as
238 2, 88 | of the ~punishment, since **mortal** sin incurs a debt of eternal
239 2, 88 | the pain of loss, because **mortal** ~sins deserve to be punished
** 240** 2, 88 | many venial sins make one ~**mortal** sin dispositively, it is
241 2, 88 | venial sin ~disposes to **mortal** sin.~Aquin.: SMT FS Q[88]
242 2, 88 | venial sins ~making one **mortal** sin dispositively.~Aquin.:
243 2, 88 | reason can never become a **mortal** sin; but the movement of
244 2, 88 | reason in consenting is a **mortal** sin.~Aquin.: SMT FS Q[88]
245 2, 88 | make a venial sin to be **mortal**?~Aquin.: SMT FS Q[88] A[
246 2, 88 | circumstance can make a venial sin **mortal**. ~For Augustine says in
247 2, 88 | be frequent, they ~become **mortal** sins." But anger and drunkenness
248 2, 88 | and drunkenness are not **mortal** but venial ~sins generically,
249 2, 88 | else they would always be **mortal** sins. Therefore a ~circumstance
** 250** 2, 88 | makes a venial sin to be **mortal**.~Aquin.: SMT FS Q[88] A[
251 2, 88 | See Q[74], A[6]], is a **mortal** sin, but that if it be not ~
252 2, 88 | makes a venial sin to be **mortal**.~Aquin.: SMT FS Q[88] A[
253 2, 88 | differ more than venial and **mortal** sin, ~both of which are
254 2, 88 | make a venial sin to be **mortal**.~Aquin.: SMT FS Q[88] A[
255 2, 88 | genus, it cannot become **mortal** by reason of an ~accident:
256 2, 88 | accident: since, in a way, **mortal** sin infinitely surpasses
257 2, 88 | make a venial sin ~become **mortal**, unless it adds the deformity
258 2, 88 | whereas the ~deformity of a **mortal** sin consists in a disorder
259 2, 88 | make a venial sin ~to be **mortal**, so long as it remains a
** 260** 2, 88 | tend to a hurt which is a **mortal** sin generically, such as
261 2, 88 | robbery, that anger will be a **mortal** sin generically: and if
262 2, 88 | little, the anger will not be **mortal** sin, however long it last,
263 2, 88 | drunkenness we reply that it is a **mortal** sin by reason of ~its genus;
264 2, 88 | Morose delectation is not a **mortal** sin except in those ~matters
265 2, 88 | those ~matters which are **mortal** sins generically. In such
266 2, 88 | Thes. Para. 1/1~Whether a **mortal** sin can become venial?~Aquin.:
267 2, 88 | 1: It would seem that a **mortal** sin can become venial. Because
268 2, 88 | is equally distant from **mortal**, as mortal sin is from venial.
269 2, 88 | distant from mortal, as **mortal** sin is from venial. But
** 270** 2, 88 | a ~venial sin can become **mortal**, as stated above (A[5]).
271 2, 88 | A[5]). Therefore also a ~**mortal** sin can become venial.~Aquin.:
272 2, 88 | OBJ 2: Further, venial and **mortal** sin are said to differ in
273 2, 88 | committing a sin generically **mortal**, loves a creature less than ~
274 2, 88 | simple fornication is a ~**mortal** sin, and contrary to the
275 2, 88 | venial sin; and accordingly a **mortal** ~sin can become venial.~
276 2, 88 | from evil, than venial from **mortal** sin. But an act which is
277 2, 88 | Much more therefore can a **mortal** ~sin become venial.~Aquin.:
278 2, 88 | never become temporal. But **mortal** ~sin deserves eternal punishment,
279 2, 88 | punishment. Therefore a **mortal** sin can never become venial.~
** 280** 2, 88 | answer that, Venial and **mortal** differ as perfect and imperfect
281 2, 88 | a venial sin can ~become **mortal**, by the addition of some
282 2, 88 | pertaining to the genus ~of **mortal** sin, as when a man utters
283 2, 88 | by ~addition; and so a **mortal** sin cannot become venial,
284 2, 88 | sin which is generically **mortal**, can become venial by ~reason
285 2, 88 | OBJ 1: Venial differs from **mortal** as imperfect from perfect,
286 2, 88 | ignorance, commits no sin either **mortal** or ~venial. But if the ignorance
287 2, 89 | Para. 1/1~OBJ 2: Further, **mortal** sin causes a stain in the
288 2, 89 | Therefore it seems proper to ~**mortal** sin to cause a stain on
289 2, 89 | many venial sins ~lead to **mortal** sin dispositively: because
** 290** 2, 89 | Para. 1/1~Reply OBJ 2: In **mortal** sin the inordinateness of
291 2, 89 | Para. 1/1~Reply OBJ 3: In **mortal** sin the soul comes into
292 2, 89 | e.g. when a man dies in ~**mortal** sin to which venial sins
293 2, 89 | stones, while others build **mortal** sins, which according to
294 2, 89 | be understood to denote **mortal** ~sins.~Aquin.: SMT FS Q[
295 2, 89 | Accordingly, he that dies in **mortal** sin with ~venial sins, has
296 2, 89 | through his falling into **mortal** sin, could be nothing more ~
297 2, 89 | sin before he committed a **mortal** sin.~Aquin.: SMT FS Q[89]
298 2, 89 | Para. 1/1~OBJ 3: Further, **mortal** sin is more opposed to the
299 2, 89 | venial for us would have been **mortal** for him, if he had ~committed
** 300** 2, 89 | could not be changed into **mortal** by reason of the ~excellence
301 2, 89 | movements, in a ~genus of **mortal** sin or through some inordinateness
302 2, 89 | God, which constitutes a **mortal** sin. From this it is ~evident
303 2, 89 | sin, before committing a **mortal** sin.~Aquin.: SMT FS Q[89]
304 2, 89 | downfall, was his first ~**mortal** sin, for it is stated to
305 2, 89 | 3 Para. 1/1~Reply OBJ 3: **Mortal** sin is opposed to the integrity
306 2, 89 | venially, before committing a **mortal** sin.~Aquin.: SMT FS Q[89]
307 2, 89 | the person does not make a **mortal** sin to be ~venial as stated
308 2, 89 | the end, and this is ~a **mortal** sin. Now good angels are
309 2, 89 | so as to lead him on to **mortal** sin. ~Consequently in all
** 310** 2, 89 | sensuality in unbelievers are **mortal** ~sin?~Aquin.: SMT FS Q[89]
311 2, 89 | sensuality in ~unbelievers are **mortal** sins. For the Apostle says (
312 2, 89 | movements of unbelievers are **mortal** sins.~Aquin.: SMT FS Q[89]
313 2, 89 | damnation ~is not due save to **mortal** sin. Therefore, since man
314 2, 89 | concupiscence in unbelievers are **mortal** sins.~Aquin.: SMT FS Q[89]
315 2, 89 | without his consent, is a **mortal** sin, because he acts against
316 2, 89 | movements of ~unbelievers are **mortal** sins, when they do not consent
317 2, 89 | could not ~be the subject of **mortal** sin, as stated above (Q[
318 2, 89 | sensuality in ~unbelievers, to be **mortal** sins. Secondly, from the
319 2, 89 | sin is a disposition to ~**mortal** sin, as stated above (Q[
** 320** 2, 89 | venial sin exists before **mortal** sin: ~and so sometimes unbelievers
321 2, 89 | original sin, and ~without **mortal** sins.~Aquin.: SMT FS Q[89]
322 2, 89 | and less connection with ~**mortal** sin, than one mortal sin
323 2, 89 | with ~mortal sin, than one **mortal** sin has with another. But
324 2, 89 | original sin, can commit one **mortal** sin without committing ~
325 2, 89 | sin without committing a ~**mortal** sin.~Aquin.: SMT FS Q[89]
326 2, 89 | least, without committing a **mortal** sin, because ~this happens
327 2, 89 | original sin alone and without ~**mortal** sin.~Aquin.: SMT FS Q[89]
328 2, 89 | in hell for no other than **mortal** ~sin. Therefore there will
329 2, 89 | original sin alone, and without **mortal** sin. The reason for this
** 330** 2, 89 | reason and excuses him from **mortal** sin, wherefore, ~much more
331 2, 89 | from the guilt of venial or **mortal** sin. Now the ~first thing
332 2, 89 | venial sin in him without **mortal**, until afterwards all sin ~
333 2, 89 | Venial sin always precedes **mortal** sin not as a necessary, ~
334 2, 89 | can ~refrain from other **mortal** sins for a time, but it
335 2, 91 | 9:14: "The thoughts of **mortal** men are ~fearful, and our
336 2, 103 | Christ?~(4) Whether it is a **mortal** sin to observe them after
337 2, 103 | observed ~without committing **mortal** sin?~Aquin.: SMT FS Q[103]
338 2, 103 | observed without committing **mortal** sin. For we must not believe ~
339 2, 103 | that the apostles committed **mortal** sin after receiving the
** 340** 2, 103 | Passion of Christ without **mortal** sin.~Aquin.: SMT FS Q[103]
341 2, 103 | Passion without committing **mortal** sin.~Aquin.: SMT FS Q[103]
342 2, 103 | Passion without committing **mortal** sin.~Aquin.: SMT FS Q[103]
343 2, 103 | nothing." But nothing save **mortal** sin hinders us ~from receiving
344 2, 103 | Christ's Passion it is a ~**mortal** sin to be circumcised, or
345 2, 103 | Consequently, just as it would be a **mortal** sin now for anyone, in making ~
346 2, 103 | truthfully; so too it would be a **mortal** ~sin now to observe those
347 2, 103 | observed ~them was guilty of **mortal** sin. Hence he maintained
348 2, 109 | 18). Hence if a man in **mortal** sin cannot avoid ~sin, it
349 2, 109 | If therefore a ~man in **mortal** sin cannot avoid sin, correction
** 350** 2, 109 | man can abstain from all **mortal** ~sin, which takes its stand
351 2, 109 | man's reason, wherein is **mortal** sin, is restored by ~justifying
352 2, 109 | grace, he can avoid each **mortal** sin, and for a time, since
353 2, 109 | for a long time without **mortal** sin. Hence Gregory says ~(
354 2, 109 | 14: "For the thoughts of **mortal** men are ~fearful and our
355 2, 112 | is not conscious of any ~**mortal** sin. And thus it is written (
356 2, 114 | existing in ~a state of **mortal** sin can merit eternal life
357 2, 4 | into man, on account of a **mortal** sin.~Aquin.: SMT SS Q[4]
358 2, 4 | the other hand, a second **mortal** sin does not ~take away
359 2, 4 | lost it through a previous ~**mortal** sin.~Aquin.: SMT SS Q[4]
** 360** 2, 5 | On the contrary, Just as **mortal** sin is contrary to charity,
361 2, 5 | remain in a man after one **mortal** sin. Therefore neither does
362 2, 10 | above (FS, Q[85], AA[2],4) **mortal** sin takes ~away sanctifying
363 2, 10 | therefore, unbelief is a **mortal** sin, unbelievers are without
364 2, 10 | actual sin, venial or even ~**mortal**, which he does not refer
365 2, 12 | is to be found in every **mortal** sin.~Aquin.: SMT SS Q[12]
366 2, 12 | Whether blasphemy is always a **mortal** sin?~(3) Whether blasphemy
367 2, 12 | Whether blasphemy is always a **mortal** sin?~Aquin.: SMT SS Q[13]
368 2, 12 | blasphemy is not always a **mortal** sin. Because ~a gloss on
369 2, 12 | 1~OBJ 2: Further, every **mortal** sin is opposed to one of
** 370** 2, 12 | Therefore blasphemy is not a **mortal** sin.~Aquin.: SMT SS Q[13]
371 2, 12 | without deliberation, are not **mortal**: ~hence first movements
372 2, 12 | first movements are not **mortal** sins, because they precede
373 2, 12 | Therefore ~it is not always a **mortal** sin.~Aquin.: SMT SS Q[13]
374 2, 12 | inflicted except for a **mortal** sin. Therefore blasphemy
375 2, 12 | Therefore blasphemy is a **mortal** sin.~Aquin.: SMT SS Q[13]
376 2, 12 | above (FS, Q[72], A[5]), a **mortal** sin is one ~whereby a man
377 2, 12 | contrary to charity, are **mortal** sins in respect of their
378 2, 12 | Consequently blasphemy is a **mortal** sin, by reason of ~its genus.~
379 2, 12 | sins which follow, are **mortal**, but that whereas all those
** 380** 2, 12 | case he is not excused from **mortal** sin, even as neither ~is
381 2, 12 | Reply OBJ 3: Whoever dies in **mortal** sin, bears with him a will
382 2, 13 | namely, a man ~perseveres in **mortal** sin until death, and that
383 2, 13 | it pardoned: because the **mortal** sin wherein a man perseveres
384 2, 18 | the one is accompanied by **mortal** ~sin and the other not.
385 2, 19 | 1~Reply OBJ 1: In every **mortal** sin there is, in some way,
386 2, 19 | viz. that fornication is a **mortal** ~sin. In the same way, a
387 2, 19 | just ~as there can be other **mortal** sins, without belief.~Aquin.:
388 2, 19 | principally. Now every ~**mortal** sin takes its principal
389 2, 19 | God, it would not be a ~**mortal** sin. Consequently a sin
** 390** 2, 19 | is most grievous among **mortal** sins.~Aquin.: SMT SS Q[20]
391 2, 23 | Whether it is lost through one **mortal** sin?~Aquin.: SMT SS Q[24]
392 2, 23 | or by way of merit. But **mortal** ~sin does not diminish charity,
393 2, 23 | effectively, because every **mortal** sin is contrary to ~charity,
394 2, 23 | venial sin, but only to **mortal** sin: since that which we
395 2, 23 | charity is lost through one **mortal** sin?~Aquin.: SMT SS Q[24]
396 2, 23 | is not lost through one **mortal** sin. ~For Origen says (Peri
397 2, 23 | not ~lost through only one **mortal** sin.~Aquin.: SMT SS Q[24]
398 2, 23 | is not ~lost through one **mortal** sin.~Aquin.: SMT SS Q[24]
399 2, 23 | destroyed by one contrary **mortal** sin.~Aquin.: SMT SS Q[24]
** 400** 2, 23 | seemingly, one may commit a **mortal** sin, and yet retain the
401 2, 23 | endure, though there be a **mortal** sin ~through an inordinate
402 2, 23 | are not done away ~by one **mortal** sin, in fact they remain
403 2, 23 | without a form, even when a **mortal** sin has been committed.~
404 2, 23 | 1/1~On the contrary, By **mortal** sin man becomes deserving
405 2, 23 | to have charity with ~a **mortal** sin. Therefore charity is
406 2, 23 | charity is destroyed by one **mortal** sin.~Aquin.: SMT SS Q[24]
407 2, 23 | supervening. Now every **mortal** sin is contrary to charity
408 2, 23 | necessarily be removed by one **mortal** sin, for act ~is directly
409 2, 23 | evident that through every **mortal** sin which is contrary to ~
** 410** 2, 23 | lost at once through one **mortal** sin. Hence ~Augustine says (
411 2, 23 | go so far as to ~commit a **mortal** sin, but is disposed thereto
412 2, 23 | said to be dispositions to **mortal** sin, ~as stated above (FS,
413 2, 23 | charity through the one **mortal** sin if he commits it.~Aquin.:
414 2, 23 | created goods, constitutes a **mortal** sin, but only such as ~is
415 2, 23 | hope do ~not. Now every **mortal** sin consists in aversion
416 2, 30 | time or other under pain of **mortal** sin, because positive precepts ~
417 2, 30 | when a man ~would commit a **mortal** sin unless he gave an alms.
418 2, 31 | of a Divine precept is a **mortal** sin, which ~has no place
419 2, 31 | way that one ~commits a **mortal** sin, namely, "when" (as
** 420** 2, 31 | are ~themselves guilty of **mortal** sin, have no patience with
421 2, 33 | vice?~(3) Whether it is a **mortal** sin?~(4) Whether it is a
422 2, 33 | or incline the soul to **mortal** sin. And since the ~sensitive
423 2, 33 | 1/1~Whether sloth is a **mortal** sin?~Aquin.: SMT SS Q[35]
424 2, 33 | seem that sloth is not a **mortal** sin. For every mortal ~sin
425 2, 33 | a mortal sin. For every **mortal** ~sin is contrary to a precept
426 2, 33 | Therefore sloth is not a **mortal** sin.~Aquin.: SMT SS Q[35]
427 2, 33 | thought. Now it is not a **mortal** sin to refrain in deed from ~
428 2, 33 | God, else it would be a **mortal** sin not ~to observe the
429 2, 33 | counsels. Therefore it is not a **mortal** sin to refrain in ~thought
** 430** 2, 33 | Therefore sloth is not a **mortal** ~sin.~Aquin.: SMT SS Q[35]
431 2, 33 | 1/1~OBJ 3: Further, no **mortal** sin is to be found in a
432 2, 33 | Therefore sloth is not always a **mortal** sin.~Aquin.: SMT SS Q[35]
433 2, 33 | world. Therefore it is a ~**mortal** sin.~Aquin.: SMT SS Q[35]
434 2, 33 | above (FS, Q[88], AA[1],2), **mortal** sin is so ~called because
435 2, 33 | contrary to charity is a **mortal** sin by reason of its genus. ~
436 2, 33 | good. Therefore sloth is a **mortal** sin in ~respect of its genus.
437 2, 33 | regard to all sins ~that are **mortal** in respect of their genus,
438 2, 33 | genus, that they are not **mortal**, save ~when they attain
439 2, 33 | consent of reason, it is a **mortal** sin. So too, the movement ~
** 440** 2, 33 | evident that ~sloth is a **mortal** sin.~Aquin.: SMT SS Q[35]
441 2, 34 | sin?~(3) Whether it is a **mortal** sin?~(4) Whether it is a
442 2, 34 | Para. 1/1~Whether envy is a **mortal** sin?~Aquin.: SMT SS Q[36]
443 2, 34 | seem that envy is not a **mortal** sin. For since envy is a ~
444 2, 34 | appetite. Now there is ~no **mortal** sin in the sensuality, but
445 2, 34 | Therefore envy is not ~a **mortal** sin.~Aquin.: SMT SS Q[36]
446 2, 34 | Further, there cannot be **mortal** sin in infants. But envy
447 2, 34 | Therefore envy is not a **mortal** sin.~Aquin.: SMT SS Q[36]
448 2, 34 | 1~OBJ 3: Further, every **mortal** sin is contrary to some
449 2, 34 | Therefore envy is not a **mortal** sin.~Aquin.: SMT SS Q[36]
** 450** 2, 34 | slays spiritually, except **mortal** sin. Therefore envy is a ~
451 2, 34 | sin. Therefore envy is a ~**mortal** sin.~Aquin.: SMT SS Q[36]
452 2, 34 | I answer that, Envy is a **mortal** sin, in respect of its genus.
453 2, 34 | is evident that envy is a **mortal** ~sin in respect of its genus.~
454 2, 34 | ad 1), in ~every kind of **mortal** sin we find certain imperfect
455 2, 34 | envy of that kind is not a ~**mortal** sin. The same applies to
456 2, 35 | Further, sin, especially **mortal** sin, is not to be found
457 2, 35 | sin. and ~least of all a **mortal** sin.~Aquin.: SMT SS Q[37]
458 2, 35 | God." ~Now nothing, save **mortal** sin, excludes man from the
459 2, 35 | Therefore discord is a **mortal** sin.~Aquin.: SMT SS Q[37]
** 460** 2, 35 | ought to consent. This is a **mortal** sin in ~respect of its genus,
461 2, 36 | Whether contention is a **mortal** sin?~(2) Whether it is a
462 2, 36 | Whether contention is a **mortal** sin?~Aquin.: SMT SS Q[38]
463 2, 36 | that contention is not a **mortal** sin. For there is ~no mortal
464 2, 36 | mortal sin. For there is ~no **mortal** sin in spiritual men: and
465 2, 36 | Therefore contention is not a **mortal** sin.~Aquin.: SMT SS Q[38]
466 2, 36 | that his neighbor ~commit a **mortal** sin. But the Apostle says (
467 2, 36 | Therefore contention is not a ~**mortal** sin.~Aquin.: SMT SS Q[38]
468 2, 36 | Therefore contention is not a **mortal** sin.~Aquin.: SMT SS Q[38]
469 2, 36 | yet ~Job was not guilty of **mortal** sin, since the Lord said
** 470** 2, 36 | contention is not always a **mortal** sin.~Aquin.: SMT SS Q[38]
471 2, 36 | against a precept, ~is a **mortal** sin. Therefore contention
472 2, 36 | Therefore contention is a **mortal** sin.~Aquin.: SMT SS Q[38]
473 2, 36 | inordinate manner, it is a **mortal** sin. Thus Ambrose [*Cf.
474 2, 36 | Contention is complete and is a **mortal** sin when, in ~contending
475 2, 36 | speech, it is not always a **mortal** sin.~Aquin.: SMT SS Q[38]
476 2, 39 | sinful, but they are even **mortal** sins.~Aquin.: SMT SS Q[41]
477 2, 39 | sinful. In fact it is a ~**mortal** sin in the man who attacks
478 2, 39 | for it is not without ~**mortal** sin that one inflicts harm
479 2, 39 | venial sin, or sometimes a **mortal** sin; and this ~depends on
** 480** 2, 39 | defending himself: ~but it is a **mortal** sin if he makes for his
481 2, 40 | sin?~(2) Whether it is a **mortal** sin?~Aquin.: SMT SS Q[42]
482 2, 40 | Whether sedition is always a **mortal** sin?~Aquin.: SMT SS Q[42]
483 2, 40 | sedition is not always a **mortal** sin. For ~sedition denotes "
484 2, 40 | fighting is not always a **mortal** sin, indeed it ~is sometimes
485 2, 40 | can sedition be without a **mortal** sin.~Aquin.: SMT SS Q[42]
486 2, 40 | Now discord can be without **mortal** sin, and sometimes without
487 2, 40 | can be ~sedition without **mortal** sin.~Aquin.: SMT SS Q[42]
488 2, 40 | with other ~things that are **mortal** sins (2 Cor. 12:20).~Aquin.:
489 2, 40 | reason of its genus it is a **mortal** sin, and its gravity will
** 490** 2, 40 | so that it is always a **mortal** sin.~Aquin.: SMT SS Q[42]
491 2, 41 | sin?~(4) Whether it is a **mortal** sin?~(5) Whether the perfect
492 2, 41 | 1/1~Whether scandal is a **mortal** sin?~Aquin.: SMT SS Q[43]
493 2, 41 | would seem that scandal is a **mortal** sin. For every sin that
494 2, 41 | contrary to charity is a **mortal** sin, as stated above (Q[
495 2, 41 | Therefore scandal is a **mortal** sin.~Aquin.: SMT SS Q[43]
496 2, 41 | 2: Further, no sin, save **mortal** sin, deserves the punishment
497 2, 41 | Therefore scandal is a **mortal** sin.~Aquin.: SMT SS Q[43]
498 2, 41 | committed against God is a **mortal** sin, because ~mortal sin
499 2, 41 | is a mortal sin, because ~**mortal** sin alone turns man away
** 500** 2, 41 | Therefore scandal is always a **mortal** sin.~Aquin.: SMT SS Q[43]
**1-500** | 501-1000 | 1001-1441 |