Part, Question
1 1, 20 | Love is a uniting and ~binding force." But this cannot
2 1, 20 | himself. So far love is a binding force, ~since it aggregates
3 1, 20 | again the divine love is a binding force, inasmuch as God wills ~
4 1, 60 | Love is a ~uniting and a binding power." But uniting and
5 1, 60 | power." But uniting and binding imply various ~things brought
6 1, 60 | the terms "uniting" and "binding" in order to ~show the derivation
7 1, 61 | Love is a ~uniting and a binding power." But uniting and
8 1, 61 | power." But uniting and binding imply various ~things brought
9 1, 61 | the terms "uniting" and "binding" in order to ~show the derivation
10 1, 90 | earth are earth, and water binding the ~earth together. Of
11 2, 25 | since it is a "uniting and ~binding force," as Dionysius says (
12 2, 76 | the affirmative precept is binding, so is it with ~the sin
13 2, 81 | cease to be a guilty stain binding its ~subject to punishment;
14 2, 90 | 1/1~OBJ 3: Further, the binding force of a law extends even
15 2, 90 | future, ~since "laws are binding in matters of the future,"
16 2, 90 | order that ~a law obtain the binding force which is proper to
17 2, 91 | 2: Further, every law is binding, so that those who do not
18 2, 96 | they have the power of binding in conscience, from the
19 2, 96 | proportionate burdens, are just and ~binding in conscience, and are legal
20 2, 97 | when a law is changed, the binding ~power of the law is diminished,
21 2, 98 | all?~(5) Whether it was binding on all?~(6) Whether it was
22 2, 98 | the Old Law, they were not binding on save the Jewish people
23 2, 98 | sanctification of certain ones, ~are binding on them alone: thus clerics
24 2, 99 | Since a precept of law is binding, it is about something ~
25 2, 100 | observance, in the letter, is not binding for all time. But he ~distinguishes
26 2, 100 | not steal," and another binding one to keep another's property
27 2, 100 | forbid ~the doing of harm are binding on all men. But it is not
28 2, 100 | act from charity, and is binding not for all ~time, but only
29 2, 100 | affirmative precepts, not binding for all times, they ~can
30 2, 100 | all times, they ~can be binding, each one at a different
31 2, 102 | that hath no cover, and binding over it, shall be unclean."
32 2, 102 | that has neither cover nor binding, ~betokens a man who lacks
33 2, 103 | be ~either effectual or binding; but also deadly, so that
34 2, 103 | they had neither effect nor binding ~force; but were not deadly,
35 2, 104 | some precepts derive their binding force ~from the dictate
36 2, 104 | precepts which derive their binding force, not from the very ~
37 2, 104 | that they derive their binding ~force not from reason alone,
38 2, 104 | neighbor, and derive their binding ~force from the mere dictate
39 2, 104 | precepts, which have no binding force except in virtue of ~
40 2, 104 | indeed, because they have ~no binding force: but they are not
41 2, 104 | though they derived their binding force through being institutions
42 2, 104 | judicial precepts lost their binding ~force: for the Law was
43 2, 104 | established by men retain their ~binding force for ever, so long
44 2, 104 | precepts have a different binding ~force, derived, not from
45 2, 107 | observances, which were binding for the ~time being; according
46 2, 108 | precepts are to be ~taken as binding "the mind to be prepared
47 2, 3 | although they are always binding; but they bind as to place
48 2, 24 | evident that the precept binding us to love our neighbor ~
49 2, 30 | because positive precepts ~are binding for some fixed time. Therefore,
50 2, 58 | it is unjust and has no binding force. For ~positive right
51 2, 60 | 1~Whether restitution is binding on those who have not taken?~
52 2, 60 | that restitution is not binding on those who have ~not taken.
53 2, 60 | Now if restitution were binding not only on the man who
54 2, 60 | of making restitution is binding through an ~affirmative
55 2, 63 | and this is hindered by binding or ~imprisoning or any kind
56 2, 67 | ordinary authority is more binding than that which we ~choose
57 2, 68 | and the sacrament is more binding than any human ~precept.
58 2, 69 | being ~affirmative, is binding according to time and place,
59 2, 76 | Further, the counsels are not binding under sin. But, among other ~
60 2, 77 | to consider a ~precept as binding, so it belongs properly
61 2, 85 | grace ~although they are not binding. Indeed they are bound to
62 2, 86 | answer that, A vow denotes a binding to do or omit some particular ~
63 2, 86 | 1/1~Whether all vows are binding?~Aquin.: SMT SS Q[88] A[
64 2, 86 | seem that vows are not all binding. For man needs things ~that
65 2, 86 | promise made to a man is not ~binding; and this seems to be prescribed
66 2, 86 | the human will. Much less binding therefore is a simple promise
67 2, 86 | Therefore a vow is not always binding.~Aquin.: SMT SS Q[88] A[
68 2, 86 | Therefore a vow is ~not always binding.~Aquin.: SMT SS Q[88] A[
69 2, 86 | vow made to Him is most ~binding.~Aquin.: SMT SS Q[88] A[
70 2, 86 | Hence a solemn vow is more binding with ~God than a simple
71 2, 86 | a simple vow is no less binding than a ~solemn vow, this
72 2, 86 | instance with ~regard to binding himself by vow to enter
73 2, 87 | 7) Whether an oath is binding?~(8) Which is more binding,
74 2, 87 | binding?~(8) Which is more binding, an oath or a vow?~(9) Whether
75 2, 87 | cursing, and consists in a man binding ~himself or something of
76 2, 87 | 1~Whether an oath has a binding force?~Aquin.: SMT SS Q[
77 2, 87 | seem that an oath has no binding force. An oath is ~employed
78 2, 87 | seems ~that an oath is not binding.~Aquin.: SMT SS Q[89] A[
79 2, 87 | Therefore an oath ~is not always binding.~Aquin.: SMT SS Q[89] A[
80 2, 87 | Therefore an oath is not always binding.~Aquin.: SMT SS Q[89] A[
81 2, 87 | an oath cannot always be binding.~Aquin.: SMT SS Q[89] A[
82 2, 87 | Whether an oath is more binding than a vow?~Aquin.: SMT
83 2, 87 | seem that an oath is more binding than a vow. A vow is a ~
84 2, 87 | Therefore an oath is more binding than a vow.~Aquin.: SMT
85 2, 87 | Therefore a vow is ~more binding than an oath.~Aquin.: SMT
86 2, 87 | its very nature is more ~binding than an oath.~Aquin.: SMT
87 2, 87 | contrary, A vow is more binding than an oath, as stated
88 2, 87 | the holier and the more ~binding is the oath, considered
89 2, 96 | question whether ~an oath is binding on those who have taken
90 2, 96 | a promissory oath of its binding force, as regards that which
91 2, 102 | miracle ~had no intention of binding them with the force of a
92 2, 138 | affirmative precepts ~are always binding, they are not binding for
93 2, 138 | always binding, they are not binding for always, but according
94 2, 139 | another greater and more binding.~Aquin.: SMT SS Q[141] A[
95 2, 145 | considered absolutely it is not binding under precept, but it ~is
96 2, 145 | under precept, but it ~is binding under precept to each one
97 2, 145 | commandments of the Church are binding even as the commandments ~
98 2, 145 | commandments of the Church are not binding in opposition to Christ'
99 2, 145 | intend the precept to be ~binding on a person in whom for
100 2, 145 | ordered by the Church is binding on all. But ~all are not
101 2, 150 | this kind of duty is not binding on each one of the ~multitude.
102 2, 181 | which regards an obligation binding ~his person, in so far,
103 2, 182 | perfect love, but through ~binding himself in perpetuity and
104 2, 184 | kind, which though ~they be binding as regards the preparedness
105 2, 184 | supererogation and are not binding upon all. But all ~are bound
106 2, 184 | obligation ~consists in binding oneself to God by means
107 2, 184 | of ordinance or statute ~binding under pain of a fixed punishment.
108 2, 185 | enjoined upon all are ~equally binding on religious and seculars.
109 2, 185 | precepts of the natural law, is binding on both religious ~and seculars
110 2, 185 | good of the ~many are not binding on each individual, but
111 2, 187 | namely the ~aforesaid order, binding himself by an oath [*Referring
112 2, 187 | insane, whose vows are not binding [*Extra, De Regular. et
113 2, 187 | less strict ~order, is more binding than the simple vow whereby
114 3, 66 | seemingly, it must have been binding on man as soon ~as it was
115 3, 70 | have been instituted as binding, not the Jews only, ~but
116 3, 86 | by the priestly office of binding and loosing, without which ~
117 Suppl, 8 | priest, who has the power of binding and loosing. Therefore confession ~
118 Suppl, 8 | absolve a man except by binding him to do something, he
119 Suppl, 17| the key is the power of binding and loosing, etc.?~(3) Whether
120 Suppl, 17| the key is the power of binding and loosing, etc.?~Aquin.:
121 Suppl, 17| key is not the power of binding and ~loosing, whereby "the
122 Suppl, 17| which ~is the power of binding and loosing, that opens
123 Suppl, 17| infused, of loosing and binding, yet ~sometimes they make
124 Suppl, 18| The key is the power of binding and loosing. But the ~priest
125 Suppl, 18| remedy against ~sin. Now binding is not a remedy for sin,
126 Suppl, 18| from Christ's Passion. ~But binding is not an effect of the
127 Suppl, 18| A[1]), nevertheless, in binding, he exercises no ~operation
128 Suppl, 18| he has the power both of ~binding and of loosing with regard
129 Suppl, 19| This right," viz. of ~binding and loosing, "is granted
130 Suppl, 19| the keys. For loosing and binding, which are the effects of ~
131 Suppl, 22| Wherefore ~the loosing or binding of one man in relation to
132 Suppl, 22| of Penance, whereas the binding or loosing of a man in ~
133 Suppl, 22| Reply OBJ 3: Loosing and binding in the tribunal of confession
134 Suppl, 24| by his own priest, after binding ~himself by oath to submit
135 Suppl, 40| 1: Although the power of binding and loosing was given to
136 Suppl, 41| precept. For a ~precept is binding so long as it is not recalled.
137 Suppl, 41| precepts of natural law are binding in respect of ~all time.
138 Suppl, 41| and such an ~obligation is binding on each one, since natural
139 Suppl, 41| inclination to marriage is not binding by way of precept even ~
140 Suppl, 41| recalled, and yet it is not ~binding on each individual, for
141 Suppl, 45| matrimony. Now a vow is binding in God's sight, even ~though
142 Suppl, 45| consent also makes a ~marriage binding even without being expressed
143 Suppl, 45| contracts, in order that it be binding, as in the case of ~matrimony.~
144 Suppl, 45| the future ~tense, and is binding. Therefore carnal marriage
145 Suppl, 53| s commandment is no less binding than the ~commandment of
146 Suppl, 53| commandment of the Church is so ~binding that a marriage is void
147 Suppl, 53| a simple vow is no less binding than a ~solemn one." Now
148 Suppl, 53| vow is said to be no less binding in God's sight ~than a solemn
149 Suppl, 53| Reply OBJ 2: An oath is more binding than a vow on the part of
150 Suppl, 53| but a solemn vow is more binding as to the manner in ~which
151 Suppl, 54| accidental end of marriage is the binding together of mankind ~and
152 Suppl, 54| Church, which has ~the same binding force as a commandment of
153 Suppl, 64| affirmative precept is ~binding only at a certain time.
154 Suppl, 64| Consequently this precept is binding even in the New Law on account
155 Suppl, 65| natural law, have not the binding force of an absolute commandment, ~
156 Suppl, 65| natural law, so as to be binding in all cases, but only ~
157 Suppl, 65| Hence, when they cease to be binding, it is ~lawful to disregard
158 Suppl, 65| authority he ~derives its binding force to permit the non-observance
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