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turned 105
turnest 1
turneth 3
turning 202
turns 108
turp 1
turpi 1
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202 prophets
202 suppositum
202 therein
202 turning
201 begins
201 capable
201 primary
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

turning

    Part, Question
1 1, 19 | evil of sin consists in turning away from the ~divine goodness, 2 1, 62 | angels became blessed by turning to the ~good. And this is 3 1, 62 | obstacle in him to such turning. Therefore the angel had 4 1, 62 | the contrary, It was by turning to God that the angel reached 5 1, 62 | here we are speaking of turning to God, so far ~as God bestows 6 1, 62 | so there is a threefold turning to God. The first is by 7 1, 62 | grace is required. ~The next turning to God is that which merits 8 1, 62 | one and the same act of turning to God, so ~far as it comes 9 1, 62 | greater ~earnestness of their turning to God. Hence it appears 10 1, 62 | it to ~choose anything by turning away from the order of the 11 1, 63 | virtue of his own nature, turning ~his appetite away from 12 1, 63 | formation of the angel by turning to the Word. Consequently, 13 1, 63 | between the angels before the ~turning away of some of them, and 14 1, 63 | of some of them, and the turning of others to Himself, as ~ 15 1, 65 | to the degree of ~their turning away. But this position 16 1, 63 | angels became blessed by turning to the ~good. And this is 17 1, 63 | obstacle in him to such turning. Therefore the angel had 18 1, 63 | the contrary, It was by turning to God that the angel reached 19 1, 63 | here we are speaking of turning to God, so far ~as God bestows 20 1, 63 | so there is a threefold turning to God. The first ~is by 21 1, 63 | grace is required. ~The next turning to God is that which merits 22 1, 63 | one and the same act of turning to God, so ~far as it comes 23 1, 63 | greater ~earnestness of their turning to God. Hence it appears 24 1, 63 | it to ~choose anything by turning away from the order of the 25 1, 64 | virtue of his own nature, turning ~his appetite away from 26 1, 64 | formation of the angel by turning to the Word. Consequently, 27 1, 64 | between the angels before the ~turning away of some of them, and 28 1, 64 | of some of them, and the turning of others to Himself, as ~ 29 1, 66 | to the degree of ~their turning away. But this position 30 1, 78 | the practice and habit of turning to ~the active intellect 31 1, 78 | the passive intellect for turning to the active intellect; ~ 32 1, 83 | actually understand, without turning to the phantasms?~(8) Whether 33 1, 83 | it is possessed, without turning to the phantasms?~Aquin.: 34 1, 83 | it is possessed, without turning to the ~phantasms. For the 35 1, 83 | understand actually, without turning to the phantasms.~Aquin.: 36 1, 83 | intellect ~understand without turning to the phantasms.~Aquin.: 37 1, 83 | anything actually without turning to the phantasms, it follows ~ 38 1, 83 | anything actually, except by turning to the phantasms. First 39 1, 84 | active intellect which by turning towards the ~phantasm produces 40 1, 84 | abstracts the ~species, without turning to the phantasms, as we 41 1, 84 | understand actually without turning to the phantasms, as we 42 1, 87 | it can only understand by turning to the ~phantasms, as we 43 1, 88 | body can understand only by turning to ~the phantasms, as experience 44 1, 88 | intelligible things simply, without turning ~to the phantasms, as is 45 1, 88 | requires it to understand by turning to the phantasms, it will 46 1, 88 | mode of understanding, by turning to ~corporeal phantasms, 47 1, 88 | mode of understanding, by turning to ~simply intelligible 48 1, 88 | the soul to understand by turning to the ~phantasms as it 49 1, 88 | likewise to ~understand without turning to the phantasms is not 50 1, 88 | better to understand by turning to simply intelligible objects 51 1, 88 | intelligible objects than by ~turning to the phantasms; God should 52 1, 88 | itself to understand by turning to something ~higher than 53 1, 88 | higher than to understand by turning to phantasms, nevertheless 54 1, 88 | and that it understands by turning to the phantasms. Nevertheless ~ 55 1, 88 | way of understanding by turning to phantasms. ~This is also 56 1, 88 | soon as it ceases to act by turning to corporeal ~(phantasms), 57 1, 88 | the ~soul understands by turning to phantasms, and therefore 58 1, 88 | understands no longer by turning to ~phantasms, but by turning 59 1, 88 | turning to ~phantasms, but by turning to simply intelligible objects; 60 1, 88 | are performed by the mind ~turning to the phantasms in the 61 1, 88 | intelligible species without turning to ~phantasms, as shown 62 1, 88 | by acts of the intellect turning to ~phantasms: therefore 63 1, 88 | a different way; not ~by turning to phantasms, but by a mode 64 1, 93 | understanding which is by turning to phantasms. Wherefore 65 1, 93 | angel does not understand by turning to phantasms, but ~by a 66 1, 105 | strengthened by the superior angel turning to him: ~since in spiritual 67 1, 105 | explained (A[1]). But since this turning to another is voluntary, ~ 68 1, 110 | requires it to understand by turning to the ~phantasms, as above 69 1, 110 | can understand ~only by turning to the phantasms; but the 70 1, 117 | receiving from the senses, and turning to ~phantasms, as stated 71 2, 29 | since hatred implies a ~turning away from evil, whereas 72 2, 29 | whereas love implies a turning towards good. ~Therefore 73 2, 29 | order of execution, the turning away from one term ~precedes 74 2, 29 | from one term ~precedes the turning towards the other. But the 75 2, 29 | term is the reason for ~turning away from the other. Now 76 2, 29 | than to the ~means. Now turning away from evil is directed 77 2, 37 | so as to prevent it from turning entirely to the pain.~Aquin.: 78 2, 61 | while temperance is ~the turning of God's gaze on Himself, 79 2, 67 | And yet the phantasms, by turning to which man understands 80 2, 67 | will science be applied by turning to the phantasms.~Aquin.: 81 2, 67 | understanding, other than by turning to the phantasms. ~Consequently 82 2, 72 | it is disordered without turning away from ~God, there is 83 2, 72 | when a man sins without turning away ~from God, by the very 84 2, 72 | stated above (A[1]), but from turning to the object of the ~act.~ 85 2, 73 | destroys infused virtue, by turning man away from God. ~Yet 86 2, 73 | as such, denotes more a "turning to" something, and for that 87 2, 73 | spiritual sin denotes more a "turning ~from" something, whence 88 2, 73 | sin is derived from its turning away ~(from God). But circumstances 89 2, 73 | make the act evil. This turning aside from the rule of reason 90 2, 73 | reason results ~from man's turning away from God, to Whom man 91 2, 74 | to them, for instance by turning his ~thoughts to other things. 92 2, 74 | things. Yet while he is turning his thoughts to ~something 93 2, 74 | deliberately holding and turning over what ~should have been 94 2, 74 | every mortal sin consists in turning away ~from Augustine's definition 95 2, 74 | according to ~them: and by turning from them in this sense, 96 2, 74 | mortal sin consists in ~turning away from the eternal law. 97 2, 76 | respect of sin being ~a "turning to" something, as was stated 98 2, 76 | ignorance seems to savor of "turning away" from something. Therefore 99 2, 76 | ignorance, regards sin as ~turning towards something, so too, 100 2, 77 | results accidentally from his turning to ~something else - accidentally, 101 2, 77 | drive the passion away, by turning to other thoughts, or ~it 102 2, 77 | 72], A[5]), consists in ~turning away from our last end which 103 2, 79 | in cleaving to evil, and ~turning away from the Divine light; 104 2, 82 | consists chiefly in their ~turning inordinately to mutable 105 2, 84 | sin includes an inordinate turning to a mutable good, as stated 106 2, 84 | covetousness ~regards sin as turning towards the mutable good 107 2, 84 | whereas pride regards sin as turning away from God, to Whose ~ 108 2, 84 | beginning of evil consists in turning away from ~God.~Aquin.: 109 2, 84 | in so far as it denotes a turning away from God, because from 110 2, 84 | every sin, consisting in its turning ~away from God. It may also 111 2, 84 | so far as ~sin implies a turning to something, it regards 112 2, 87 | things. First, there is the turning away from the immutable 113 2, 87 | there ~is the inordinate turning to mutable good. In this 114 2, 87 | because the movement ~of turning towards it is finite, since 115 2, 87 | so far as sin consists in turning away from ~something, its 116 2, 87 | argument considers sin as turning away from something, ~for 117 2, 87 | another in respect ~of their turning towards mutable good, which 118 2, 87 | infinitely in respect of their ~turning away from something. Because 119 2, 87 | Because some sins consist in turning away ~from the last end, 120 2, 102 | Further, all sins agree in turning us from God. Therefore, 121 2, 109 | receive the sun's light, by turning his eyes towards ~the sun. 122 2, 109 | 1/1~Reply OBJ 1: Man's turning to God is by free-will; 123 2, 113 | other on the part of their turning from God, wherein sin has 124 2, 113 | God moves man's soul by turning it to Himself according ~ 125 2, 113 | turned to God. Now the first turning to God ~is by faith, according 126 2, 113 | remission of sins regards the turning away ~from evil, and the 127 2, 113 | infusion of grace regards the turning to good. Hence ~the remission 128 2, 3 | before swine . . . lest turning upon you, they tear you." 129 2, 10 | from the Sovereign ~Good by turning to various temporal goods, 130 2, 18 | good consists chiefly in turning to God, while moral ~evil 131 2, 18 | evil consists chiefly in turning away from Him: wherefore 132 2, 19 | gravity from the fact of its ~turning away from God, for if it 133 2, 19 | even inordinately, without turning away from God, it would 134 2, 20 | Therefore it arises from turning to human ~power, which is 135 2, 20 | mutable good, rather than from turning to the power of ~God, which 136 2, 31 | insolence, by striking and turning him ~out of the church.~ 137 2, 37 | intention as a result ~of his turning inordinately to a mutable 138 2, 41 | before ~swine lest . . . turning upon you, they tear you." 139 2, 53 | pleasure of the flesh, without ~turning away from God by a mortal 140 2, 84 | not only as regards their turning them ~to their own use, 141 2, 86 | by ~human means, not by turning divine things to a human 142 2, 116 | because sin consists in turning away from the ~immutable 143 2, 146 | becomes a mortal sin by turning man ~away from his last 144 2, 152 | is accomplished by reason turning ~to sensible objects, which 145 2, 160 | sin, for this ~consists in turning away from God: and consequently 146 2, 162 | and the ~"flaming sword turning every way."~Aquin.: SMT 147 2, 162 | which is described as "turning ~every way," as being appropriate 148 2, 162 | that, besides the sword turning every way, there ~should 149 2, 171 | intellect is effected by its turning to sensible objects, which 150 2, 172 | from faith in ~one God by turning aside to idolatry, whereas 151 2, 173 | altogether out of his body or ~by turning away and withdrawing from 152 2, 173 | disposition to understand by turning to phantasms; ~and this 153 2, 178 | save by the ~necessity of turning to corporeal phantasms. 154 2, 183 | ecclesiastical authority, by turning it to secular ~uses."~Aquin.: 155 2, 187 | of charity, when through turning ~inordinately to temporal 156 2, 187 | indication of weakness ~and turning back. Hence he hears our 157 3, 11 | could use this knowledge by turning to phantasms?~(3) Whether 158 3, 11 | could use this knowledge by turning to phantasms?~Aquin.: SMT 159 3, 11 | this knowledge except by turning to phantasms, because, as 160 3, 11 | not become actual ~save by turning to colors. Therefore His 161 3, 11 | understand nothing except by turning to phantasms.~Aquin.: SMT 162 3, 11 | cannot understand except by turning to phantasms. Hence, neither 163 3, 11 | could understand without turning to phantasms, which ~arise 164 3, 11 | Christ can only understand by turning to phantasms.~Aquin.: SMT 165 3, 11 | could ~understand without turning to phantasms.~Aquin.: SMT 166 3, 11 | resurrection can understand without turning to phantasms. And ~this 167 3, 11 | could understand without ~turning to phantasms, yet it could 168 3, 11 | could also understand by turning to ~phantasms. Hence the 169 3, 11 | the human ~soul, i.e. by turning to phantasms, and by comparison 170 3, 15 | and as a wayfaring man turning in to lodge?"~Aquin.: SMT 171 3, 34 | could understand without turning to phantasms, as stated 172 3, 49 | cherubim and a flaming sword, turning every way, to keep the way 173 3, 74 | made from wine which is turning sour, just as from bread 174 3, 74 | sour, just as from bread turning ~corrupt, although he who 175 3, 83 | namely, five times, by turning round to the people, and 176 3, 83 | people, and twice without ~turning round, namely, when he says, " 177 3, 85 | the operation of God in turning the ~heart, according to 178 3, 85 | proceeds from God's act in ~turning the heart; wherefore it 179 3, 85 | from the act of God in ~turning the heart.~Aquin.: SMT TP 180 3, 86 | are ~two things, namely, a turning from the immutable Good, 181 3, 86 | Good, and an inordinate ~turning to mutable good. Accordingly, 182 3, 86 | 2/2~Since, however, the turning to mutable good is finite, 183 3, 86 | a mutable good, without turning from God, as ~happens in 184 3, 86 | the FS, Q[71], A[6], the turning away from God is ~as its 185 3, 86 | is ~as its form while the turning to created good is as its 186 3, 86 | remains, viz. the inordinate turning to a created good, for which ~ 187 3, 86 | part of the inordinate turning to a mutable good can remain, 188 3, 87 | will is disordered through turning inordinately to a ~created 189 Suppl, 2 | need not be contrite for turning to creatures ~without turning 190 Suppl, 2 | turning to creatures ~without turning away from God. Now all mortal 191 Suppl, 2 | all mortal sins agree in turning us ~away from God. Therefore 192 Suppl, 2 | all mortal sins agree in turning man away from ~God, yet 193 Suppl, 3 | contrition is for sin chiefly as turning us away from ~God. But all 194 Suppl, 3 | all mortal sins agree in turning us away from God, since 195 Suppl, 13| but that it is ~finite as turning to a mutable good, in which 196 Suppl, 13| which is a matter, not of turning to a creature but of turning 197 Suppl, 13| turning to a creature but of turning away ~from God. Others again 198 Suppl, 67| time of Josue, and by its turning back at the time of Ezechias, 199 Suppl, 93| same kind of ~act namely by turning to God: and consequently 200 Suppl, 95| repent of their sins ~without turning their will away from sin, 201 Suppl, 96| were made happy through turning to God, ~so the bad angels 202 Suppl, 96| were made unhappy through turning away from God. ~Therefore


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