Part, Question
1 1, 22 | is the author of nature. ~Apparently it was this argument that
2 1, 39 | the Person. This opinion ~apparently arose from considering the
3 1, 39 | Holy Ghost. This he does apparently without reason. For ~"eternity"
4 1, 63 | only of what is good or apparently good. Now ~for the angels
5 1, 39 | the Person. This opinion ~apparently arose from considering the
6 1, 39 | Holy Ghost. This he does apparently without reason. For ~"eternity"
7 1, 64 | only of what is good or apparently good. Now ~for the angels
8 1, 88 | down this opinion, though apparently rather by way of narration
9 1, 101 | place of paradise. Therefore apparently ~it is not a corporeal place.~
10 1, 101 | and keep it, man ~would apparently have been made for the sake
11 1, 104 | moved by another; and so apparently God cannot move the ~created
12 1, 104 | is good either really or ~apparently, except in as far as it
13 2, 5 | what is in many, comes, apparently, from nature; and nature
14 2, 39 | or for something that is apparently evil, but good in ~reality.
15 2, 39 | pain, for that which is apparently evil, but really good, cannot
16 2, 40 | Para. 1/1~OBJ 2: Further, apparently hope is the same as confidence;
17 2, 44 | by ~fear. Therefore fear apparently causes heat; and consequently
18 2, 49 | these differences, though ~apparently accidental to quality, nevertheless
19 2, 66 | Therefore liberality ~is apparently a greater virtue than justice.~
20 2, 71 | 1/1~OBJ 3: Further, sin apparently consists properly in aversion
21 2, 73 | sinned against does not apparently aggravate a sin, because
22 2, 73 | position ~and knowledge. But, apparently, it is not a more grievous
23 2, 77 | it to that which is good apparently, but not really, it draws
24 2, 77 | In this matter two points apparently should be observed: ~first,
25 2, 87 | punishment: whereas no sin, apparently, differs infinitely from
26 2, 89 | perhaps we die." Now these apparently were venial sins. ~Therefore
27 2, 1 | that, the word "article" is apparently derived from the Greek; ~
28 2, 2 | St. Thomas' reading is apparently taken from ~Bede.] and hope
29 2, 10 | St. Thomas' reading is apparently taken from ~Bede]." Sometimes
30 2, 18 | charity, so is servile fear, apparently, opposed to chaste fear.
31 2, 18 | to servile fear the same apparently as ~living faith is to lifeless
32 2, 22 | while the other is good apparently and not truly, because it
33 2, 23 | 3). Therefore the same apparently applies to man.~Aquin.:
34 2, 28 | simply, or to what is good apparently, ~so too, peace may be either
35 2, 30 | the ~wrong-doer savors, apparently, of severity rather than
36 2, 30 | matter or other. ~Therefore, apparently, each one ought to instruct
37 2, 30 | parents in the Lord." But, apparently, children may give alms
38 2, 33 | is about that which is ~apparently evil but good in reality,
39 2, 35 | vainglory. Now discord is apparently the ~daughter of anger,
40 2, 37 | OBJ 2: Further, a man is apparently a schismatic if he disobeys
41 2, 38 | Para. 1/1 ~OBJ 3: Further, apparently, it comes to the same whether
42 2, 39 | quarrels." Now strife is apparently the ~same as quarrel. Therefore
43 2, 43 | of the text quoted. For, apparently ~this is not the case, because
44 2, 44 | unwisdom, for the latter is apparently about Divine things alone, ~
45 2, 47 | Therefore circumspection apparently belongs ~to the moral virtues
46 2, 53 | true but counterfeit and apparently true, in order to ~attain
47 2, 57 | equality, ~so that injustice is apparently the same as inequality or
48 2, 61 | ecclesiastical benefice. Yet this apparently is not ~a sin, for ecclesiastical
49 2, 61 | and respect. For honor is apparently nothing else than ~"reverence
50 2, 62 | for the same reason it is ~apparently a sin to slay dumb animals
51 2, 64 | diminishes a sin, does not, apparently, ~belong to the essence
52 2, 70 | mortal sin. But this is ~apparently untrue, as may be seen in
53 2, 71 | speaks. For ~the backbiter apparently intends and aims at being
54 2, 71 | Further, backbiting is apparently a graver sin than reviling, ~
55 2, 72 | people." But an informer is apparently the same as a backbiter. ~
56 2, 72 | a double-tongued ~man is apparently the same as a backbiter,
57 2, 72 | intent on ~saying what is apparently evil, because to wit they
58 2, 73 | For laughing to scorn is apparently the same as ~derision. But
59 2, 75 | give a lower ~price. But apparently the seller need not give
60 2, 78 | but to legal ~justice, and apparently is the same as that which
61 2, 80 | 28). Hence devotion is apparently ~nothing else but the will
62 2, 81 | creature. ~Asking and receiving apparently belong to the same subject.
63 2, 83 | Further, a sacrifice is apparently anything offered to God.
64 2, 84 | sign in thy hand," so that, apparently, it is a ceremonial ~precept.
65 2, 86 | common will of many has ~apparently greater stability than that
66 2, 87 | Therefore swearing is apparently unlawful.~Aquin.: SMT SS
67 2, 87 | done or omitted; so ~that apparently it regards neither the declaratory
68 2, 87 | the promise is made. But, apparently, he cannot release the other ~
69 2, 88 | Therefore in no way, ~apparently, is it lawful to adjure
70 2, 92 | is opposed. But latria, apparently, is univocally applied to ~
71 2, 92 | any ~genus. But idolatry, apparently, is nothing: for the Apostle
72 2, 93 | genera. Now divination is ~apparently a species of curiosity,
73 2, 94 | and unlawful: they are apparently remains of idolatry, which
74 2, 98 | be done gratis: so that apparently it does not involve simony,
75 2, 98 | receive orders from ~him: and apparently the subject should obey,
76 2, 101 | black. Now hyperdulia is apparently a mean between ~latria and
77 2, 102 | of a superior, ~of which, apparently, there are as many kinds
78 2, 104 | any delay. Therefore it is apparently ~more praiseworthy to repay
79 2, 105 | lays hold of a man, he has ~apparently given little thought to
80 2, 108 | Para. 1/1~OBJ 6: Further, apparently a lie is a sin because thereby
81 2, 114 | from greater contempt, is apparently more grievous.~Aquin.: SMT
82 2, 116 | like manner ~neither is it apparently a sin against one's neighbor,
83 2, 118 | Para. 1/1~OBJ 3: Further, apparently it belongs to "epikeia"
84 2, 121 | Q[62], A[3]). ~Neither, apparently, is it contained among the
85 2, 126 | Further, confidence is apparently the same as hope. But hope
86 2, 126 | its purpose." Manliness is apparently the same ~as confidence,
87 2, 127 | thee." Wherefore confidence apparently denotes ~chiefly that a
88 2, 130 | incites a mar to do good is apparently not a ~sin. Now the desire
89 2, 130 | Para. 1/1~OBJ 3: Further, apparently a sin is mortal if it be
90 2, 130 | good, since human glory is ~apparently a frail thing, and is something
91 2, 132 | Therefore magnificence is apparently the same as religion. Therefore
92 2, 132 | magnificence, like magnanimity, is apparently in ~the irascible part.~
93 2, 133 | But careful reckoning is apparently praiseworthy, ~since man'
94 2, 134 | itself. Now patience is apparently the same as fortitude: ~
95 2, 137 | i, 8. Now the ~fruits, apparently, include none pertaining
96 2, 139 | pleasures of sense are apparently of the same genus. Therefore
97 2, 139 | passage quoted Augustine apparently takes ~temperance, not as
98 2, 139 | of ~health. But this is apparently false. Therefore the need
99 2, 140 | Nevertheless such vices are apparently reducible to the ~genus
100 2, 142 | OBJ 2: Further, nothing apparently is disgraceful but what
101 2, 143 | OBJ 4: Further, honesty apparently consists in external wealth. ~
102 2, 143 | honest and the beautiful are apparently the same.~Aquin.: SMT SS
103 2, 145 | 3 Para. 1/1~Reply OBJ 3: Apparently a distinction should be
104 2, 146 | the Decalogue: and this, apparently, does ~not apply to gluttony.
105 2, 146 | powerful. Now ~gluttony is apparently the cause of other sins,
106 2, 146 | respect of ~its genus, is apparently the least of sins, seeing
107 2, 146 | respect of its genus, is apparently the least gluttony is ~not
108 2, 149 | Ethic. ii, ~6. But chastity, apparently, is not voluntary, since
109 2, 150 | Virginity takes its name apparently from "viror" ~[freshness],
110 2, 150 | from the mean of virtue is apparently ~sinful. Now virginity declines
111 2, 151 | capital vice. For lust is apparently ~the same as "uncleanness,"
112 2, 152 | upon men.' St. Thomas is apparently quoting from memory, as ~
113 2, 152 | 1~OBJ 2: Further, rape, apparently, implies violence. For it
114 2, 152 | same species of sin. Now, apparently, there is the same ~kind
115 2, 152 | 18] the prohibition was apparently directed specially to those
116 2, 153 | virtue. Now continence apparently merits the greater reward;
117 2, 154 | Para. 1/1~OBJ 2: Further, apparently every sin originates in
118 2, 154 | Para. 1/1~OBJ 2: Further, apparently, the graver a sin is, the
119 2, 154 | passion, the less grievous, apparently is incontinence: wherefore
120 2, 155 | hatred of a person," so that apparently clemency moderates ~hatred.
121 2, 155 | virtue. Yet both of these are apparently ~opposed to severity, which
122 2, 156 | speaking. the sin of anger ~is apparently less grievous than that
123 2, 156 | endures a long time." But this apparently ~pertains to the circumstance
124 2, 157 | of temperance. Therefore apparently cruelty is ~not opposed
125 2, 157 | 1~I answer that, Cruelty apparently takes its name from "cruditas" ~[
126 2, 159 | virtue. But humility is ~apparently opposed to the virtue of
127 2, 159 | own good whereby we are apparently better than he, be not hidden."~
128 2, 159 | something difficult. Therefore apparently humility is ~not a part
129 2, 159 | of all virtue. Therefore apparently ~it is greater than the
130 2, 160 | Further, some other things apparently pertain to pride, which
131 2, 160 | sinful habit." Now these apparently ~are not comprised under
132 2, 160 | to charity. But pride is ~apparently not contrary to charity,
133 2, 160 | worse and worse"; so that apparently man's beginning of ~wickedness
134 2, 160 | OBJ 2: Further, pride is apparently the same as vainglory, since
135 2, 161 | most ~grievous. Now Adam, apparently, sinned against the Holy
136 2, 162 | Q[49], A[2]). But death, apparently, is not from God: ~for it
137 2, 162 | to be painful. But death ~apparently cannot be painful, since
138 2, 167 | in outward ~attire is not apparently sinful, since even the ministers
139 2, 168 | 161], A[6]); and the same ~apparently applies to meekness, the
140 2, 169 | so inspiration ~regards, apparently, the affections, since it
141 2, 169 | and from this prophecy ~apparently takes its name. Hence Gregory
142 2, 172 | Q[173], A[2]). Therefore apparently the prophecy ~that extends
143 2, 172 | flax [*'Lina.' St. ~Thomas apparently read 'ligna' ('wood')] is
144 2, 175 | against the ungodly, is apparently what the Apostle means by
145 2, 178 | cogitation." Yet all these apparently pertain to contemplation. ~
146 2, 179 | will be possible: even as apparently it is in the angels of whom ~
147 2, 180 | contemplative life are apparently contrary to one another,
148 2, 181 | servitude or freedom, which apparently has no connection with the ~
149 2, 183 | cap. Quidam). Therefore apparently it is not unlawful ~to give
150 2, 183 | his private use, the ~same apparently applies as to his own property,
151 2, 183 | they are above them; nor apparently are they bound to poverty, ~
152 2, 184 | unlawful to do does not apparently ~belong to the state of
153 2, 184 | Again religious superiors apparently are not ~bound to obedience.
154 2, 184 | sanctified." Now religious apparently ~follow the Lord the God
155 2, 186 | pastoral ~care," and the same apparently applies to religious. Now
156 2, 186 | accord with man's nature is apparently ~more pertinent to the perfection
157 2, 187 | naught." Now this order is apparently perverted by those who ~
158 2, 187 | Holy Land; and the latter ~apparently is the more useful vow,
159 3, 46 | which had sinned. Therefore, apparently, ~neither was it necessary
160 3, 76 | parts of ~place. Therefore, apparently it is impossible for the
161 3, 84 | OBJ 1: This gloss should apparently be understood as referring
162 Suppl, 8 | should not be straitened, as apparently ~they would be, by having
163 Suppl, 34| and so forth, there is not apparently any power of ~sanctification.
164 Suppl, 36| which is in ~you; St. Thomas apparently took his reading from Bede]."
165 Suppl, 36| religious Orders. Therefore ~apparently this knowledge is not required.~
166 Suppl, 49| alone to the marriage ~act, apparently does not intend any of the
167 Suppl, 49| goods. Yet he ~does not sin apparently, because marriage was granted
168 Suppl, 56| spiritual ~relationship is apparently contrary to disparity of
169 Suppl, 56| Confirmation, but these do not apparently know the meaning of what
170 Suppl, 64| weakening the body: but ~apparently this is untrue.~Aquin.:
171 Suppl, 67| rest of the ~passage is apparently quoted from memory.] Therefore
172 Suppl, 71| from punishment: which is apparently absurd.~Aquin.: SMT XP Q[
173 Suppl, 72| foreshortened to it." Now ~apparently the chief obstacle to the
174 Suppl, 74| days is mentioned, which apparently ~signify years, according
175 Suppl, 76| hair ~and nails, to which apparently Augustine refers (De Civ.
176 Suppl, 86| into the air." But this apparently does not suffice for the
177 Suppl, 86| OBJ 2: Further, the same apparently is to be gathered from Ps.
178 Suppl, 89| material objects. And this is apparently the meaning of the ~Philosopher (
179 Suppl, 93| of the Lamb." Wherefore apparently the aureole ~is a crown
180 Suppl, 93| and yet an aureole is not apparently due to them. Therefore the ~
181 Suppl, 93| any other virtue: and yet apparently this is not the case.~Aquin.:
182 Suppl, 95| it as ~something good or apparently good. Now a will that is
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