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Alphabetical    [«  »]
definite 90
definitely 12
definiteness 1
definition 396
definitions 28
definitively 11
deflect 2
Frequency    [«  »]
398 depends
398 inclination
397 60
396 definition
396 signs
393 essentially
392 accident
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

definition

    Part, Question
1 1, 1 | of grace, in place of a definition, in regard to whatever is ~ 2 1, 1 | the effect in place of a definition of the cause.~Aquin.: SMT 3 1, 2 | effect takes the place of the definition of the cause in ~proof of 4 1, 3 | what is included in the definition of the ~species; as, humanity 5 1, 3 | that is included in the definition of ~man, for it is by this 6 1, 3 | is not included in the definition of ~the species. For this 7 1, 3 | are not included in the definition of a man. Therefore ~this 8 1, 3 | difference, nor can there be any definition of ~Him; nor, save through 9 1, 3 | demonstration of Him: for a ~definition is from genus and difference; 10 1, 3 | of a demonstration ~is a definition. That God is not in a genus, 11 1, 5 | added to, or taken from a ~definition, changes its species. Further, 12 1, 10 | 1~Whether this is a good definition of eternity, "The simultaneously-whole ~ 13 1, 10 | OBJ 1: It seems that the definition of eternity given by Boethius ( 14 1, 10 | eternity. Therefore in the definition of eternity the ~word "interminable" 15 1, 10 | ought not to come into the definition of eternity; but rather 16 1, 11 | a vicious ~circle in the definition; which is inadmissible. 17 1, 11 | Hence "one" is placed in the definition of ~"multitude"; but "multitude" 18 1, 11 | multitude" is not placed in the definition of "one." ~But division 19 1, 12 | Hence Augustine, in his ~definition of comprehension, says the 20 1, 13 | since it signifies the definition of man by ~manifesting his 21 1, 13 | expressed by the name is the ~definition.~Aquin.: SMT FP Q[13] A[ 22 1, 13 | their ~effects in name and definition, as man generates man; and 23 1, 13 | the genus is part of the ~definition; and the same applies to 24 1, 13 | thing must be placed in the definition of them all. And since that ~ 25 1, 13 | expressed by the name is the definition, as the Philosopher says ( 26 1, 13 | that which is put in the ~definition of such other things, and 27 1, 13 | to animals comes into the definition of ~"healthy" applied to 28 1, 13 | animal; and also into the definition of "healthy" which ~is applied 29 1, 13 | itself; for it signifies the definition of stone, ~by which we know 30 1, 13 | the name signifies is the ~definition, as is said in Metaph. iv. 31 1, 13 | signification must be placed in the definition of the ~same word taken 32 1, 13 | substance" is placed in the definition of being as applied to ~" 33 1, 13 | animal is placed in the definition ~of healthy as applied to 34 1, 16 | Soliloq. ii, 5) condemns this definition ~of truth, "That is true 35 1, 16 | intellect, we have ~Augustine's definition (De Vera Relig. xxxvi), " 36 1, 16 | principle": also Anselm's definition ~(De Verit. xii), "Truth 37 1, 16 | principle; also Avicenna's ~definition (Metaph. viii, 6), "The 38 1, 16 | immutably attached to it." The definition that ~"Truth is the equation 39 1, 16 | accidental is excluded from every definition.~Aquin.: SMT FP Q[16] A[ 40 1, 17 | applying to one ~thing the definition proper to another; as that 41 1, 17 | to a man. ~Wherefore the definition of one thing is false of 42 1, 17 | another ~way, by composing a definition of parts which are mutually 43 1, 17 | exclusive. For ~thus the definition is not only false of the 44 1, 17 | but false in itself. ~A definition such as " a reasonable four-footed 45 1, 17 | predicate is contained in the definition of the subject.~Aquin.: 46 1, 19 | predicate forms part of the definition of the subject: thus it 47 1, 23 | temporal enters into the definition of eternity. ~But grace, 48 1, 23 | temporal, is found in the definition of ~predestination. For 49 1, 23 | Grace does not come into the definition of predestination, ~as something 50 1, 29 | the first point:(1) The ~definition of "person."~(2) The comparison 51 1, 29 | A[1] Thes. Para. 1/1~The definition of "person"~Aquin.: SMT 52 1, 29 | It would seem that the definition of person given by Boethius ( 53 1, 29 | singular can be subject to ~definition. But "person" signifies 54 1, 29 | substance as placed above in the definition of person, ~is either first 55 1, 29 | species." Therefore this definition is incorrect.~Aquin.: SMT 56 1, 29 | not be included in the ~definition of a thing. For to define 57 1, 29 | would ~not be a correct definition; since man is the name of 58 1, 29 | comes improperly into the ~definition.~Aquin.: SMT FP Q[29] A[ 59 1, 29 | ought not to enter into the ~definition of person, but the word 60 1, 29 | substance" is placed in the definition of ~person, as signifying 61 1, 29 | De substantia) gives a definition of ~first substance; and 62 1, 29 | term "substance" in the ~definition of person stands for first 63 1, 29 | individual" is placed in the ~definition of person to signify the 64 1, 29 | anything, ~signified by the definition, is commonly called nature. 65 1, 29 | difference completes the definition, and is derived from the ~ 66 1, 29 | form of a thing. So in the definition of "person," which means ~ 67 1, 29 | of man; thus neither the definition nor the name of person belongs 68 1, 29 | thing, signified by its ~definition, and thus we say that the 69 1, 29 | and thus we say that the definition means the substance of a ~ 70 1, 29 | what is expressed by the ~definition. Now, the definition comprises 71 1, 29 | the ~definition. Now, the definition comprises the principles 72 1, 29 | 1 ~OBJ 4: Further, if a definition is denied of anything, the 73 1, 29 | also denied of it. But the definition of "person," as given above, ~ 74 1, 29 | persons." Thence by some the definition of person is given as ~" 75 1, 29 | however, who say that the ~definition of Boethius, quoted above ( 76 1, 29 | quoted above (A[1]), is not a definition of ~person in the sense 77 1, 29 | of St. Victor amends this definition by adding that "Person" 78 1, 29 | meaning of a word ~is its definition. But the definition of " 79 1, 29 | its definition. But the definition of "person" is this: "The ~ 80 1, 29 | indirectly; forasmuch as ~in the definition of "person" the term nature 81 1, 29 | nature expressed by ~the definition, as when we ask; What is 82 1, 29 | animal, because the common definition of animal applies to both. 83 1, 30 | Para. 1/1~Reply OBJ 1: The definition of "person" includes "substance," 84 1, 30 | incommunicable; as appears from ~the definition given by Richard of St. 85 1, 30 | exclusion, forasmuch as the definition of "person" contains the 86 1, 30 | community of intention, as ~the definition of person contains the word " 87 1, 35 | mentioned by Hilary in the definition of ~image, means the form 88 1, 39 | to be ~said of truth. The definition quoted from Augustine belongs 89 1, 40 | distinction, which ~comes into its definition; for a relation is essentially 90 1, 40 | person, as ~appears from the definition of Boethius (De Duab. Nat.) 91 1, 41 | principle, as appears from its definition: for active power is the ~ 92 1, 42 | inasmuch as the one enters the definition of the other. But in God 93 1, 44 | cause is not part of the ~definition of a thing caused, still 94 1, 44 | there is ~no science or definition of particular things. Therefore 95 1, 44 | Although every science and definition is concerned only ~with 96 1, 45 | subject, as appears ~by the definition of movement: for movement 97 1, 58 | either ~when we take the definition of one thing for another, 98 1, 58 | or when the parts ~of a definition do not hang together, as 99 1, 58 | we were to accept as the ~definition of some creature, "a four-footed 100 1, 58 | in things composite, the definition ~of which is drawn from 101 1, 58 | seek out the truth of a definition. Such ~is not the method 102 1, 75 | species belongs what the definition ~signifies; and in natural 103 1, 75 | and in natural things the definition does not signify the form ~ 104 1, 76 | subject belonging to the ~definition of the predicate; as a surface 105 1, 76 | man is not ~part of the definition of an animal, but the other 106 1, 76 | divided into the parts of a definition, and ~a composite into matter 107 1, 77 | whence also it is said in the definition of the soul, that it ~is " 108 1, 77 | also it is ~included in the definition of accident, as is clear 109 1, 39 | to be ~said of truth. The definition quoted from Augustine belongs 110 1, 40 | distinction, which ~comes into its definition; for a relation is essentially 111 1, 40 | person, as ~appears from the definition of Boethius (De Duab. Nat.) 112 1, 41 | principle, as appears from its definition: for active power is the ~ 113 1, 42 | inasmuch as the one enters the definition of the other. But in God 114 1, 45 | cause is not part of the ~definition of a thing caused, still 115 1, 45 | there is ~no science or definition of particular things. Therefore 116 1, 45 | Although every science and definition is concerned only ~with 117 1, 46 | subject, as appears ~by the definition of movement: for movement 118 1, 59 | either ~when we take the definition of one thing for another, 119 1, 59 | or when the parts ~of a definition do not hang together, as 120 1, 59 | we were to accept as the ~definition of some creature, "a four-footed 121 1, 59 | in things composite, the definition ~of which is drawn from 122 1, 59 | seek out the truth of a definition. Such ~is not the method 123 1, 74 | species belongs what the definition ~signifies; and in natural 124 1, 74 | and in natural things the definition does not signify the form ~ 125 1, 75 | subject belonging to the ~definition of the predicate; as a surface 126 1, 75 | man is not ~part of the definition of an animal, but the other 127 1, 75 | divided into the parts of a definition, and ~a composite into matter 128 1, 76 | whence also it is said in the definition of the soul, that it ~is " 129 1, 76 | also it is ~included in the definition of accident, as is clear 130 1, 82 | sense faculty is used in the definition of free-will. But ~Bernard 131 1, 84 | include ~matter in their definition. But nothing can be understood 132 1, 84 | that ~which enters into its definition. Therefore material things 133 1, 84 | would not enter into the definition of natural things. Therefore ~ 134 1, 84 | intellect thus informed forms a definition, or a ~division, or a composition, 135 1, 84 | conveyed by a word is its definition; and a proposition conveys 136 1, 84 | before the parts of its definition. But ~the more universal 137 1, 84 | universal is part of the definition of the less universal, as ~" 138 1, 84 | animal" is part of the definition of "man." Therefore the 139 1, 84 | So likewise principles of definition are known before ~the thing 140 1, 84 | all. But as parts of the definition they are known after. For 141 1, 84 | composition affecting the definition, when, for instance, the 142 1, 84 | when, for instance, the definition ~of a thing is false in 143 1, 84 | to something else, as the definition of a ~circle applied to 144 1, 84 | to a triangle; or when a definition is false in itself as ~involving 145 1, 84 | 1/1~OBJ 2: Further, the definition of a thing contains what 146 1, 84 | known ~previously, for a definition "proceeds from the first 147 1, 84 | indivisible is part of the definition of ~the divisible; as a 148 1, 84 | as a point comes into the definition of a line; for as ~Euclid 149 1, 84 | also unity comes into the definition of number, for "number ~ 150 1, 84 | point is not included in the definition of a line in ~general: for 151 1, 84 | mentions a point in the ~definition, as the limit in the definition 152 1, 84 | definition, as the limit in the definition of that which is limited. ~ 153 1, 84 | wherefore it is included in the ~definition of a measured number. But 154 1, 84 | it is not included in the definition ~of the divisible, but rather 155 1, 85 | another, as is ~clear from its definition (Phys. iii, 6): for the 156 1, 89 | matter, as is clear from its definition. Therefore the soul is ~ 157 1, 91 | contradictories - viz. the definition with the absence of the 158 1, 96 | mortal" belongs to the definition of man. But if ~you take 159 1, 96 | But if ~you take away the definition, you take away the thing 160 1, 106 | will, and hence in ~the definition of habit these words occur, " 161 1, 107 | several ~orders. For when a definition is multiplied, the thing 162 1, 107 | Dionysius places in its definition that it "approaches ~a resemblance 163 2, 1 | towards heat: and it is the definition that shows the specific ~ 164 2, 5 | Para. 1/1~Reply OBJ 3: This definition of Happiness given by some - " 165 2, 5 | is a ~good and adequate definition; but an inadequate definition 166 2, 5 | definition; but an inadequate definition if understood ~in another. 167 2, 7 | of a thing, such as the definition, the genus, the species, ~ 168 2, 18 | Wherefore also the parts of a definition are reduced ~to the genus 169 2, 31 | 1/1~Reply OBJ 1: In this definition of the Philosopher, he uses 170 2, 31 | from the Philosopher's ~definition quoted above (A[1]). But 171 2, 49 | disposition is included in the definition of habit ~(Metaph. v, text. 172 2, 49 | that which is put in the definition of a thing, belongs ~to 173 2, 49 | of action, is put in the ~definition of power, as we read in 174 2, 49 | Metaph. v, text. 25) in ~the definition of habit, that it is a disposition 175 2, 50 | will, which ~is put in the definition of habit, as we have said 176 2, 53 | were the ~first part of the definition, viz. the genus; but we 177 2, 53 | is the ~first part of a definition; for we say that a "simum" 178 2, 55 | a good habit?~(4) Of the definition of virtue.~Aquin.: SMT FS 179 2, 55 | It would seem that the definition, usually given, of virtue, 180 2, 55 | should not be put in the ~definition of virtue, as a difference 181 2, 55 | to put "righteous" in the definition of virtue, when ~we say 182 2, 55 | Augustine from whose words ~this definition is gathered, and principally 183 2, 55 | 1/4~I answer that, This definition comprises perfectly the 184 2, 55 | its causes. Now the above definition comprises all the ~causes 185 2, 55 | difference, ~"good." But the definition would be more suitable if 186 2, 55 | be included in the ~above definition, because the object fixes 187 2, 55 | and here we are giving the definition of virtue in general. And ~ 188 2, 55 | infused virtue, to which this ~definition applies; and this is expressed 189 2, 55 | phrase, the remainder of the ~definition will apply to all virtues 190 2, 55 | Good, which is put in the definition of virtue, is not good ~ 191 2, 56 | mind, as is clear from the definition, above ~given, of virtue ( 192 2, 58 | authors put science in the definition of virtues: ~thus some define 193 2, 58 | which is included in ~its definition. But intellectual virtue 194 2, 58 | virtue is included in the definition of ~moral virtue: for the 195 2, 58 | prudence is included ~in the definition of moral virtue, not as 196 2, 59 | moved by reason. Hence the definition of moral virtue (Ethic. 197 2, 63 | Augustine in giving ~the definition of the latter virtue inserts 198 2, 63 | difference expressed in ~a definition involves a difference of 199 2, 63 | difference of species. But the definition of ~infused virtue contains 200 2, 67 | for it is included in its definition; faith being defined as " 201 2, 68 | themselves ~the same. But the definition of virtue applies to the 202 2, 68 | 55], A[4]]. Likewise the definition of a gift can apply to the ~ 203 2, 68 | Para. 1/1~Reply OBJ 3: This definition applies to virtue taken 204 2, 71 | includes action?~(6) Of the definition of sin proposed by Augustine ( 205 2, 71 | above (A[5]). Therefore this definition does not include every ~ 206 2, 71 | we should use." Now the definition is question contains no 207 2, 71 | therefore it is an insufficient definition of ~sin.~Aquin.: SMT FS 208 2, 71 | includes two things ~in the definition of sin; one, pertaining 209 2, 72 | for it is stated in ~the definition of sin that it is "against 210 2, 72 | for this ~is part of its definition, as is clear from what has 211 2, 74 | turning away ~from Augustine's definition of mortal sin, which was 212 2, 75 | 1/1~Reply OBJ 2: If this definition is to be verified in all 213 2, 76 | is comprised in the above definition of sin; ~in so far as one 214 2, 90 | this is first of all the definition; secondly, ~the proposition; 215 2, 90 | Philosopher, in the above definition ~of legal matters mentions 216 2, 90 | preceding articles, the definition of law may be ~gathered; 217 2, 92 | 55], A[4]) in giving the definition of virtue. Therefore the 218 2, 94 | to one who knows not the definition of ~the subject, it happens 219 2, 95 | should not be stated in the ~definition of law that it is "according 220 2, 110 | Further, what fits the definition, fits the defined. But the ~ 221 2, 110 | 2: Good is placed in the definition of virtue with reference ~ 222 2, 1 | Para. 1/1~Reply OBJ 3: This definition of an article is taken from 223 2, 4 | Whether this is a fitting definition of faith: "Faith is the 224 2, 4 | Apostle gives an unfitting definition of ~faith (Heb. 11:1) when 225 2, 4 | should not be ~included in a definition of faith, as though they 226 2, 4 | on (A[3]). ~Therefore the definition of faith should have included 227 2, 4 | of the Apostle are ~not a definition of faith, yet if we consider 228 2, 4 | the matter aright, this ~definition overlooks none of the points 229 2, 4 | arranged in the form of a ~definition, just as the philosophers 230 2, 4 | foregoing words to the form of a definition, he may say ~that "faith 231 2, 4 | 1]). For this reason the definition of faith ~includes the object 232 2, 4 | evidence" as included in the definition of ~faith, do not denote 233 2, 4 | evidence referred to in the ~definition of faith.~Aquin.: SMT SS 234 2, 9 | given the special name of ~"definition," but the convertible terms 235 2, 16 | which is mentioned in the definition of ~hope does not imply 236 2, 16 | that which is included in a definition should precede ~the thing 237 2, 16 | hope is included in the ~definition of faith (Heb. 11:1): "Faith 238 2, 16 | hoped for is included in the definition of ~faith, because the proper 239 2, 18 | include charity in its ~definition.~Aquin.: SMT SS Q[19] A[ 240 2, 22 | virtue is included in the definition of ~virtue in general. Therefore 241 2, 22 | Charity is included in the definition of every virtue, not ~as 242 2, 22 | prudence ~is included in the definition of the moral virtues, as 243 2, 26 | mentions only that part of its definition in which ~the act of love 244 2, 33 | manner of meat," and from the definition of some ~who say that sloth 245 2, 41 | law of God." Therefore the definition given above is insufficient, ~ 246 2, 41 | accidental should enter a definition, because it does not specify 247 2, 41 | Therefore the aforesaid definition of scandal ~is unfitting. ~ 248 2, 41 | cause is mentioned in the definition of chance ~(Phys. ii, 5).~ 249 2, 45 | appears from the foregoing definition it belongs to ~prudence " 250 2, 45 | virtue is included in the definition of virtue in general, since ~ 251 2, 45 | Reply OBJ 1: This is not a definition of virtue in general, but 252 2, 45 | but of moral ~virtue, the definition of which fittingly includes 253 2, 45 | of itself, as part of its definition, as shown above ~(A[5], 254 2, 45 | contrary, In the foregoing definition of moral virtue (A[5], ~ 255 2, 48 | prudence" is ~included in the definition of moral virtue, as stated 256 2, 56 | answer that, The aforesaid definition of justice is fitting if ~ 257 2, 56 | Ethic. iii, 1). Hence the definition of justice mentions ~first 258 2, 56 | Accordingly, this is a complete definition of justice; save that the 259 2, 56 | to ~the proper form of a definition, he might say that "justice 260 2, 56 | and this is about the same definition as that given by the ~Philosopher ( 261 2, 56 | and ~forms part of its definition. Secondly a thing is said 262 2, 71 | should not be included in its definition. Therefore it does not ~ 263 2, 77 | species is included in the definition of its genus. Now transgression 264 2, 77 | transgression is ~included in the definition of sin; because Ambrose 265 2, 90 | contrary is not included in the definition of the other. ~But religion 266 2, 90 | religion is included in the definition of superstition: for the ~ 267 2, 92 | is not included in its ~definition. Taken thus latria is applied 268 2, 103 | as appears from Ambrose's definition given above (Q[104], ~A[ 269 2, 103 | Para. 1/1~Reply OBJ 1: The definition given by Ambrose refers 270 2, 107 | virtue, as follows from the definition of virtue ~given above ( 271 2, 121 | as appears from Tully's definition quoted ~in the Second Objection, 272 2, 135 | things, as ~appears from the definition given by Andronicus. Therefore 273 2, 142 | this is clear from the ~definition of virtue given in Ethic. 274 2, 142 | conditions included in virtue's ~definition: but it is requisite, in 275 2, 150 | Para. 1/1~Reply OBJ 1: This definition of Augustine's expresses 276 2, 155 | According to the aforesaid definition of Seneca (OBJ[1]~) "clemency 277 2, 162 | mortal" is included in ~the definition of man. Therefore death 278 3, 2 | the species, which the definition signifies, this essence 279 3, 2 | which perfects the specific definition. But we are now speaking 280 3, 2 | which is ~signified by the definition. And if nothing was found 281 3, 4 | things, and is placed in its definition, as flesh and bones in ~ 282 3, 4 | flesh and bones in ~the definition of man. Hence human nature 283 3, 5 | which must be placed in the definition of man, as is ~plain from 284 3, 10 | known is repugnant to the ~definition of the infinite which (Phys. 285 3, 10 | it is impossible for the definition to be separated from the ~ 286 3, 16 | which is included in the ~definition of a person, implies a complete 287 3, 35 | two relatives enters the definition of the other; ~hence it 288 3, 37 | but an expression of the definition" which designates a thing' 289 3, 60 | 1/1~On the contrary, A definition is convertible with the 290 3, 60 | Reply OBJ 1: The name and definition of a thing is taken principally ~ 291 3, 63 | which is set down in the definition of a ~character is rather 292 3, 63 | character, according to its definition given above ~(A[3]), is 293 3, 66 | Victor. For in the general definition of ~a sacrament he says 294 3, 77 | even by miracle can the definition of a thing be ~severed from 295 3, 77 | severed from it, or the definition of another thing be applied 296 3, 77 | the one time: for ~the "definition of a thing is what its name 297 3, 77 | iv. But it belongs to the definition of an accident for it to 298 3, 77 | in a subject, while the definition of substance is that it 299 3, 77 | accident. Consequently, the definition ~of substance is not - " 300 3, 77 | a subject," nor is the ~definition of accident - "a being in 301 3, 77 | because neither is the definition of accident withdrawn from ~ 302 3, 77 | from ~them, nor does the definition of substance apply to them.~ 303 Suppl, 1 | the contrary, stands the definition.~Aquin.: SMT XP Q[1] A[1] 304 Suppl, 1 | of the act, we have the definition ~given above: and since 305 Suppl, 1 | virtue is ~explained in this definition by mentioning its genus, 306 Suppl, 1 | Para. 3/3~There is another definition which defines contrition, 307 Suppl, 1 | punishes" ~defines the definition to a special virtue. Another 308 Suppl, 1 | special virtue. Another definition is given ~by Isidore (De 309 Suppl, 1 | remembrance of sin," etc. Another definition is taken from the words 310 Suppl, 7 | Therefore it seems that the ~definition in question is insufficient, 311 Suppl, 7 | part. Accordingly the first definition, given by Augustine, indicates ~ 312 Suppl, 7 | not necessary that every definition should include ~everything 313 Suppl, 7 | pardon, as appears from the definition ~given above (A[1]). Therefore 314 Suppl, 7 | shame, as appears in the definition given above (A[1], OBJ[4]). ~ 315 Suppl, 7 | 1/1~Reply OBJ 2: In that definition shame is not mentioned as 316 Suppl, 8 | accusation, as appears from the ~definition given above (Q[7], A[1]). 317 Suppl, 12| justice?~(3) Whether the definition of satisfaction contained 318 Suppl, 12| as ~is evident from the definition of virtue given in Ethic. 319 Suppl, 12| Thes. Para. 1/1~Whether the definition of satisfaction given in 320 Suppl, 12| It would seem that the definition of satisfaction given in 321 Suppl, 12| should not be put in the definition ~of satisfaction.~Aquin.: 322 Suppl, 12| made of this. Therefore the definition of satisfaction is unsuitable.~ 323 Suppl, 12| Further, Anselm gives another definition (Cur Deus homo i): ~"Satisfaction 324 Suppl, 12| Gennadius, OBJ[1]] in this ~definition. Therefore one or the other 325 Suppl, 12| innocence. Therefore Anselm's ~definition is faulty.~Aquin.: SMT XP 326 Suppl, 12| equality of justice." The definition of Anselm amounts to the 327 Suppl, 12| he puts two things in the definition of satisfaction, viz. removal ~ 328 Suppl, 17| ecclesiastical judge in the definition of the keys.~Aquin.: SMT 329 Suppl, 17| heaven. Hence the aforesaid ~definition of the key gives the genus, 330 Suppl, 17| defined ~from its act, its definition contains a reference to 331 Suppl, 17| as may be seen ~from the definition given above (A[2]) - therefore 332 Suppl, 19| the bad." Now this is the ~definition of the keys, as appears 333 Suppl, 21| Out. Para. 1/2 - OF THE DEFINITION, CONGRUITY AND CAUSE OF 334 Suppl, 21| shall consider: (1) the ~definition, congruity and cause of 335 Suppl, 21| Canon Law.] Therefore this ~definition is unsuitable.~Aquin.: SMT 336 Suppl, 21| of which the above is the definition. Nor can ~there be a third, 337 Suppl, 21| Accordingly the above ~definition includes privation of the 338 Suppl, 21| Body Para. 2/2~Another definition is given which expresses 339 Suppl, 21| part of them, hence the ~definition of excommunication need 340 Suppl, 21| was made clear from ~the definition of the keys (Q[17], A[2]), 341 Suppl, 34| the seal in a subsequent definition is a part of ~order, since 342 Suppl, 34| was not ~mentioned in the definition of Baptism. Therefore neither 343 Suppl, 34| it be ~mentioned in the definition of Order.~Aquin.: SMT XP 344 Suppl, 34| sacrament. Therefore this definition is applicable to Baptism; 345 Suppl, 34| is mentioned here ~in the definition of Order, as appears from 346 Suppl, 34| answer that, The Master's definition of Order applies to Order 347 Suppl, 34| of character in the other definition. If, however, it be ~taken 348 Suppl, 34| the inward character, the definition would not be unsuitable; ~ 349 Suppl, 34| power is included in the definition of ~Order, but not in that 350 Suppl, 34| preeminence. Hence this definition is not applicable to Baptism.~ 351 Suppl, 34| to be ~mentioned in the definition of Order. But it is somewhat 352 Suppl, 34| it can be placed in ~the definition of order.~Aquin.: SMT XP 353 Suppl, 35| of the New Law. Now the definition of a ~sacrament of that 354 Suppl, 42| Para. 1/2~On the contrary, Definition and thing defined should 355 Suppl, 42| grace is included in the definition of a sacrament. Since, ~ 356 Suppl, 44| Out. Para. 1/1 - OF THE DEFINITION OF MATRIMONY (THREE ARTICLES)~ 357 Suppl, 44| essential to ~it, since a "definition expresses the nature signified 358 Suppl, 44| common to it and to the definition. Sometimes, however, it 359 Suppl, 44| Sent. iv, D, 27). [*The definition alluded to is as follows: " 360 Suppl, 44| marital union" is put in the definition of matrimony. ~Therefore 361 Suppl, 44| should have no place in the definition of matrimony.~Aquin.: SMT 362 Suppl, 44| given of matrimony. For the ~definition of Hugh indicates the cause, 363 Suppl, 44| namely the consent, and this ~definition is self-evident. The definition 364 Suppl, 44| definition is self-evident. The definition given in the text indicates ~ 365 Suppl, 44| Para. 2/2~The remaining definition indicates the effect to 366 Suppl, 44| finds a place in this ~definition. while other communities, 367 Suppl, 44| prior things from which a definition ought to ~be given are not 368 Suppl, 44| prior to us; thus in the ~definition of quality the Philosopher 369 Suppl, 47| power, as appears from a definition of Tully's in which he says 370 Suppl, 49| which has a place in the definition of a thing is ~most essential 371 Suppl, 49| sacrament, ~is placed in the definition of marriage (Q[44], A[3]), 372 Suppl, 50| that which is part ~of its definition. Now indissolubility is 373 Suppl, 50| indissolubility is part of the definition of ~marriage. Therefore 374 Suppl, 54| Therefore if the above definition of consanguinity is right, 375 Suppl, 54| consanguinei]. ~Hence in the above definition "tie" is included as being 376 Suppl, 54| should not be ~placed in the definition of that common thing. Now 377 Suppl, 54| is placed in ~the above definition of consanguinity. Therefore 378 Suppl, 55| affinity, as shown by the ~definition of affinity, which definition 379 Suppl, 55| definition of affinity, which definition is as follows: Affinity 380 Suppl, 55| side. Hence in the above definition the words "which ~is altogether 381 Suppl, 56| the contrary, There is the definition of spiritual relationship ~ 382 Suppl, 57| Consequently the above definition includes the genus ~of adoption, 383 Suppl, 57| relationship, as ~evidenced by its definition, for "legal relationship 384 Suppl, 65| Thus we have the aforesaid ~definition, namely: "Natural right 385 Suppl, 76| sensitive power, ~we know its definition as from an accidental form " 386 Suppl, 79| animal," for such is the ~definition of man, which will never 387 Suppl, 79| included in the philosophers' definition of man, because they did 388 Suppl, 79| Hence "mortal" is put in the definition of man, not ~as though mortality 389 Suppl, 80| For this forms part of its definition, since dimensive quantity 390 Suppl, 80| that is contrary to the ~definition of a line, because to sever 391 Suppl, 80| line, because to sever the definition from the defined is ~to 392 Suppl, 80| of geometry and to the ~definition of a line, for two bodies 393 Suppl, 80| Again it is ~contrary to the definition of a line that there be 394 Suppl, 80| principles, or against ~the definition of a line, or against any 395 Suppl, 88| of the future. For ~the definition quoted applies to the "now" 396 Suppl, 92| For as ~appears from the definition of dowry (A[1]), the dowry


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