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Alphabetical    [«  »]
realized 25
realizes 3
realizing 7
really 212
realm 1
reap 12
reaped 1
Frequency    [«  »]
213 inclined
213 presence
213 riches
212 really
211 103
211 bad
211 circumstance
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

really

    Part, Question
1 1, 3 | nothing is prior to God either really or mentally. Therefore God 2 1, 5 | goodness and being are the same really?~(2) Granted that they differ 3 1, 5 | Whether goodness differs really from being?~Aquin.: SMT 4 1, 5 | seems that goodness differs really from being. For Boethius ~ 5 1, 5 | Therefore goodness and ~being really differ.~Aquin.: SMT FP Q[ 6 1, 5 | Therefore goodness differs really from being. ~Aquin.: SMT 7 1, 5 | Therefore goodness differs really from being.~Aquin.: SMT 8 1, 5 | Goodness and being are really the same, and differ only ~ 9 1, 5 | goodness and being are the same really. But goodness presents the 10 1, 5 | goodness and being are the same really, ~nevertheless since they 11 1, 12 | divine ~essence itself as it really is.~Aquin.: SMT FP Q[12] 12 1, 12 | understands it otherwise than it really is, does ~not truly understand 13 1, 13 | God in this life, as He ~really is in Himself; but we know 14 1, 13 | relation of ~lordship is not really in God, but only in idea, 15 1, 13 | follows that God is ~not really Lord, which is plainly false.~ 16 1, 13 | which relation is not ~really in the column, but in the 17 1, 13 | manifest that ~creatures are really related to God Himself; 18 1, 13 | denominated ~from relations really existing in the thing, yet 19 1, 13 | self-subsisting forms as they really are, we understand ~them 20 1, 13 | this ~name "man" what man really is, and another meant to 21 1, 13 | subsisting forms, as ~they really are in themselves; but it 22 1, 16 | in deed ~and word as he really is. But truth as applied 23 1, 17 | be ~otherwise than they really are.~Aquin.: SMT FP Q[17] 24 1, 17 | not, or not to be what it really is. For as truth implies 25 1, 18 | that case movement would really be the life of ~all natural 26 1, 21 | word and deed such ~as he really is. Thus it consists in 27 1, 25 | of God not as something really distinct ~from His knowledge 28 1, 27 | signify ~what its nature really is; and so it is that the 29 1, 28 | relatively." But whatever really exists in God can be predicated 30 1, 28 | would follow that God is not really Father or Son, but ~only 31 1, 28 | relations exist in God really; in proof whereof we may ~ 32 1, 28 | are real things, and ~are really related to that which proceeds 33 1, 28 | creature. But relation really belongs to God; and if it 34 1, 28 | existence in creatures, relation really ~existing in God has the 35 1, 28 | is manifest that relation really existing in God is really 36 1, 28 | really existing in God is really the ~same as His essence 37 1, 28 | the relations in God are really distinguished from each 38 1, 28 | divine relations are not really ~distinguished from each 39 1, 28 | every relation in God is really ~the same as the divine 40 1, 28 | Therefore the relations are not really ~distinguished from each 41 1, 28 | Therefore the ~relations are not really distinguished from each 42 1, 28 | the relations were not really distinguished from each 43 1, 28 | just ~as filiation, is really the same as the divine essence; 44 1, 30 | hence, neither are they really ~distinguished from each 45 1, 30 | subsist, ~although they are really distinguished from each 46 1, 30 | in God subsist, and ~are really distinguished from each 47 1, 30 | several ~subsisting relations really distinct from each other. 48 1, 30 | three, it is ~common either really, or logically. But it is 49 1, 30 | logically. But it is not so really; otherwise ~the three persons 50 1, 32 | Either these three notions really differ, or not. If they 51 1, 32 | differ, or not. If they really differ, ~it follows that 52 1, 32 | opposed to each other, do not really differ. Nor again are ~they 53 1, 34 | understanding; whereas they really differ from ~each other; 54 1, 34 | proceeding does not ~differ really from the divine intellect, 55 1, 39 | in those things which are really one and the ~same, one cannot 56 1, 39 | that in God essence is not really ~distinct from person; and 57 1, 39 | yet that the persons are really distinguished ~from each 58 1, 39 | does not differ therefrom really, but only in our way of ~ 59 1, 39 | hypostases," but not as if there really existed any real "supposition" ~ 60 1, 39 | our intellect, not as they really are in themselves, for in 61 1, 39 | that is, humanity - is really divided among its ~different 62 1, 39 | the divine essence - is really one and common. So ~of itself 63 1, 39 | speaking, so that it would really mean, "He begot another ~ 64 1, 39 | Now although "God" is really the same as "Godhead," ~ 65 1, 39 | and the divine essence are really the same, ~nevertheless, 66 1, 39 | essence, because they are really the same; nor does it follow 67 1, 39 | divine essence is not only really the ~same as one person, 68 1, 39 | as one person, but it is really the same as the three persons. ~ 69 1, 40 | relation, ~considered as really existing in God, is the 70 1, 40 | Person and property are really the same, but differ in ~ 71 1, 40 | Although these do not really differ, yet ~they differ 72 1, 41 | is ~evident that they are really the same, differing only 73 1, 41 | filiation and nativity really and truly exist in God. ~ 74 1, 46 | imaginary time, and not of time ~really existing; thus, when we 75 1, 50 | distinguished by ~the intellect are really distinct. Now as regards 76 1, 51 | living men, although they are really not. For ~the bodies are 77 1, 54 | some extrinsic ~object, is really a medium between the agent 78 1, 54 | within the agent, is not really a ~medium between the agent 79 1, 54 | manner ~of expression; for it really follows the union of the 80 1, 59 | and the true differ, not ~really but only logically [*Cf. 81 1, 59 | will and ~intellect are not really different.~Aquin.: SMT FP 82 1, 59 | the good and the true are really convertible, it ~follows 83 1, 70 | the heavenly bodies are really living beings, their souls ~ 84 1, 76 | otherwise man ~would not really be the thing which is an 85 1, 39 | in those things which are really one and the ~same, one cannot 86 1, 39 | that in God essence is not really ~distinct from person; and 87 1, 39 | yet that the persons are really distinguished ~from each 88 1, 39 | does not differ therefrom really, but only in our way of ~ 89 1, 39 | hypostases," but not as if there really existed any real "supposition" ~ 90 1, 39 | our intellect, not as they really are in themselves, for in 91 1, 39 | that is, humanity - is really divided among its ~different 92 1, 39 | the divine essence - is really one and common. So ~of itself 93 1, 39 | speaking, so that it would really mean, "He begot another ~ 94 1, 39 | Now although "God" is really the same as "Godhead," ~ 95 1, 39 | and the divine essence are really the same, ~nevertheless, 96 1, 39 | essence, because they are really the same; nor does it follow 97 1, 39 | divine essence is not only really the ~same as one person, 98 1, 39 | as one person, but it is really the same as the three persons. ~ 99 1, 40 | relation, ~considered as really existing in God, is the 100 1, 40 | Person and property are really the same, but differ in ~ 101 1, 40 | Although these do not really differ, yet ~they differ 102 1, 41 | is ~evident that they are really the same, differing only 103 1, 41 | filiation and nativity really and truly exist in God. ~ 104 1, 47 | imaginary time, and not of time ~really existing; thus, when we 105 1, 51 | distinguished by ~the intellect are really distinct. Now as regards 106 1, 52 | living men, although they are really not. For ~the bodies are 107 1, 55 | some extrinsic ~object, is really a medium between the agent 108 1, 55 | within the agent, is not really a ~medium between the agent 109 1, 55 | manner ~of expression; for it really follows the union of the 110 1, 60 | and the true differ, not ~really but only logically [*Cf. 111 1, 60 | will and ~intellect are not really different.~Aquin.: SMT FP 112 1, 60 | the good and the true are really convertible, it ~follows 113 1, 71 | the heavenly bodies are really living beings, their souls ~ 114 1, 75 | otherwise man ~would not really be the thing which is an 115 1, 84 | object otherwise than as it really is. Now ~the forms of material 116 1, 84 | another things which are not really abstract from one another, 117 1, 84 | abstract things which are not ~really abstract from one another, 118 1, 104 | and nothing is good either really or ~apparently, except in 119 1, 106 | the tongue to show what we really are." But an ~angel is under 120 1, 113 | phantoms, so that he will not really do what he will seem to 121 1, 118 | be said that the food is really ~changed into the true human 122 2, 1 | in which their last end really ~consists: but they do not 123 2, 11 | of the end ~possessed not really, but only in intention.~ 124 2, 12 | itself. And thus there are really two ~movements of the will 125 2, 13 | as ~good, and yet is not really good; so is choice sometimes 126 2, 28 | to divide things that are really united. ~Therefore mutual 127 2, 29 | naturally ~simultaneous, both really and logically; e.g. two 128 2, 29 | not simultaneous ~either really or logically; e.g. substance 129 2, 29 | simultaneous, logically but ~not really. Wherefore nothing hinders 130 2, 29 | they hate that which they really are, by desiring what is 131 2, 30 | differs ~according as it is really present, or absent: because, 132 2, 36 | which is desired, though really future, is, ~nevertheless, 133 2, 39 | reckon ~as evil that which is really evil, or not to reject it. 134 2, 39 | is apparently evil, but really good, cannot be the ~greatest 135 2, 41 | although neither corporally nor really ~present: that is to say, 136 2, 41 | far as the evil which is really future, is ~present in the 137 2, 44 | greater ~or smaller than they really are: thus to a lover, what 138 2, 48 | Therefore if ~vengeance be really present, perfect pleasure 139 2, 48 | But before vengeance is ~really present, it becomes present 140 2, 56 | Reply OBJ 3: Prudence is really subjected in reason: but 141 2, 66 | Consequently ~they are not really equal in fortitude, since 142 2, 77 | the will to that which is really ~good, it does not influence 143 2, 77 | good apparently, but not really, it draws it to ~that which 144 2, 103 | and Passion had not yet really taken ~place, those ceremonies 145 2, 103 | of the Old Law could not really contain in ~themselves a 146 2, 11 | chooses not what Christ really taught, but the suggestions 147 2, 11 | Manich. i, ~1). What they really intend is the corruption 148 2, 28 | him, such ~concord is not really peace, because the order 149 2, 60 | money, and yet he does not really take them. Therefore it 150 2, 62 | authority a thing is done really does ~the thing as Dionysius 151 2, 79 | as explained above, not ~really but logically.~ 152 2, 142 | 3]), though honor is not really ~due save to virtue alone, 153 2, 142 | avoid "not only what is ~really evil, but also those things 154 2, 155 | A[1]). Yet they are not really opposed to one another, 155 2, 160 | appear above (super) what he ~really is"; for he who wishes to 156 2, 173 | Wherefore he knew it to be really the third ~heaven to which 157 2, 173 | Now if he knew it to be really the third heaven, it follows 158 3, 2 | nature and the suppositum really differ; not indeed as if ~ 159 3, 2 | suppositum and the nature are not really distinct in it, ~but only 160 3, 2 | Nature and Person are not really distinct, ~yet they have 161 3, 2 | concede that the man was really the Son of God, ~but His 162 3, 2 | God and the ~creature is really in the creature, by whose 163 3, 2 | being; whereas it is not really in God, but only in our 164 3, 2 | which we are speaking is not really in God, ~except only in 165 3, 2 | which is a ~creature, it is really. Therefore we must say it 166 3, 2 | OBJ 1: This union is not really in God, but only in our 167 3, 2 | inasmuch as the ~creature is really united to God without any 168 3, 15 | hath made sin." But that really is, which ~has been made 169 3, 15 | God. Therefore there was really sin in Christ.~Aquin.: SMT 170 3, 16 | God, Person and Nature are really the same; and by ~reason 171 3, 28 | the Saviour, not that he really was His father, as the Photinians ~ 172 3, 35 | relation ~in God, yet is He really Lord through the real subjection 173 3, 35 | In the same way Christ is really the Son of the Virgin Mother ~ 174 3, 36 | appeared to the shepherds were ~really angels from heaven. Therefore 175 3, 36 | appeared to the ~Magi was really a star from the heavens.~ 176 3, 41 | into the Holy City, not really, but ~in an imaginary vision; 177 3, 42 | Master to be more than He really was when they ~said that 178 3, 45 | not as though ~it were not really the clarity of glory, but 179 3, 45 | and Elias were there, not really, but only in ~appearance; 180 3, 55 | flesh so that His shape really was other than they were ~ 181 3, 55 | eating, although the food was really masticated and passed into ~ 182 3, 66 | the baptism of those who really have been baptized. ~Therefore 183 3, 67 | the Church, i.e. neither really nor sacramentally. Therefore 184 3, 73 | Rm. 6:23); or because it really contains Christ, ~Who is " 185 3, 75 | Reply OBJ 2: Christ is not really present in the other sacraments, 186 3, 75 | would follow that things ~really opposite would exist together; 187 3, 76 | sacrament that which is really united ~with that thing 188 3, 76 | For if ~any two things be really united, then wherever the 189 3, 76 | then wherever the one is really, there ~must the other also 190 3, 76 | other also be: since things really united together are only ~ 191 3, 76 | 6:9), His soul is always really united with His body. And 192 3, 76 | of Christ's body is not really ~deprived of its dimensive 193 3, 76 | but by an appearance which really ~exists outwardly. And this 194 3, 79 | the sacrament itself is ~really received, grace is increased, 195 3, 80 | sacramentally, but likewise really.~Aquin.: SMT TP Q[80] A[ 196 3, 81 | sacrament, whatever accidents ~really exist in it.~Aquin.: SMT 197 3, 81 | now that His blood is not really ~separated from His body; 198 3, 81 | suffered, when His blood was really separated from His body, 199 3, 81 | reserved, when His soul ~was really separated from His body, 200 3, 83 | Passion is ~recalled as it was really accomplished, this sacrament 201 Suppl, 21| pharisaical severity to reckon as really bound or ~loosed, that which 202 Suppl, 55| relation of this ~kind is really in both extremes. Sometimes 203 Suppl, 55| relation is in one extreme really and in the other logically 204 Suppl, 55| this relation is founded really in both extremes. It is 205 Suppl, 70| to that passion that one really suffers from ~the thing, 206 Suppl, 70| that the soul suffers ~even really from the corporeal fire: 207 Suppl, 70| this respect this fire is really hurtful to the spirit, and ~ 208 Suppl, 74| the end of the world - or really rose ~again to immortal 209 Suppl, 76| the form of the part ~are really one and the same: but that 210 Suppl, 76| this opinion ~humanity is really nothing else than the rational 211 Suppl, 81| it is the same instant ~really, it is not the same logically, 212 Suppl, 88| man ~sinning, it will not really be increased at man's glorification,


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