Part, Question
1 1, 78 | genus. But "synderesis" ~and sensuality seem to be opposed to one
2 1, 78 | always incites to good; while sensuality always incites to evil:
3 1, 78 | synderesis' is a power just as ~sensuality is. ~Aquin.: SMT FP Q[79]
4 1, 78 | manner, the opposition of sensuality to "syneresis" ~is an opposition
5 1, 79 | powers in general; second, ~sensuality; third, the will; fourth,
6 1, 80 | Para. 1/1 - OF THE POWER OF SENSUALITY (THREE ARTICLES)~Next we
7 1, 80 | to consider the power of sensuality, concerning which there ~
8 1, 80 | of inquiry:~(1) Whether sensuality is only an appetitive power?~(
9 1, 80 | Thes. Para. 1/1~Whether sensuality is only appetitive?~Aquin.:
10 1, 80 | OBJ 1: It would seem that sensuality is not only appetitive,
11 1, 80 | apprehensive powers. ~Therefore sensuality is a cognitive power.~Aquin.:
12 1, 80 | De Trin. xii, 12) divides sensuality against the ~higher and
13 1, 80 | to knowledge. Therefore sensuality ~also is apprehensive.~Aquin.:
14 1, 80 | Further, in man's temptations sensuality stands in the place of ~
15 1, 80 | cognitive power. Therefore sensuality is a cognitive power.~Aquin.:
16 1, 80 | Para. 1/1~On the contrary, Sensuality is defined as "the appetite
17 1, 80 | I answer that, The name sensuality seems to be taken from the
18 1, 80 | appetitive power: so that sensuality is ~the name of the sensitive
19 1, 80 | bodily senses are included in sensuality, but rather that the movement
20 1, 80 | rather that the movement of ~sensuality is a certain inclination
21 1, 80 | bodily senses appertain to sensuality as a preamble.~Aquin.: SMT
22 1, 80 | 2 Para. 1/1~Reply OBJ 2: Sensuality is divided against higher
23 1, 80 | appetite, to which appertains sensuality.~Aquin.: SMT FP Q[81] A[
24 1, 80 | commission of sin. And in this, sensuality is signified by ~the serpent.~~
25 1, 80 | generic power, and is ~called sensuality; but it is divided into
26 1, 80 | concupiscible are parts of ~sensuality. But sensuality does not
27 1, 80 | parts of ~sensuality. But sensuality does not obey reason, wherefore
28 1, 80 | 1 Para. 1/1~Reply OBJ 1: Sensuality is signified by the serpent,
29 2, 74 | of sin?~(3) Whether the sensuality can be the subject of sin?~(
30 2, 74 | there can be sin in the sensuality?~Aquin.: SMT FS Q[74] A[
31 2, 74 | there cannot be sin in the sensuality. For sin ~is proper to man
32 2, 74 | blamed for his actions. Now sensuality ~is common to us and irrational
33 2, 74 | Therefore sin cannot be in the ~sensuality.~Aquin.: SMT FS Q[74] A[
34 2, 74 | prevent the movement of the ~sensuality from being inordinate, since "
35 2, 74 | being inordinate, since "the sensuality ever remains ~corrupt, so
36 2, 74 | inordinate movement of the sensuality is not a sin.~Aquin.: SMT
37 2, 74 | Therefore the movement of the sensuality, which is without the ~deliberation
38 2, 74 | clearly a movement of the ~sensuality. Therefore there can be
39 2, 74 | there can be sin in the sensuality.~Aquin.: SMT FS Q[74] A[
40 2, 74 | evident that the act of the sensuality, or sensitive ~appetite,
41 2, 74 | follows that sin can be in the sensuality.~Aquin.: SMT FS Q[74] A[
42 2, 74 | continual corruption of the sensuality is to be ~understood as
43 2, 74 | Therefore such movement of the sensuality as forestalls the ~reason,
44 2, 74 | mortal sin can be in the sensuality?~Aquin.: SMT FS Q[74] A[
45 2, 74 | mortal sin can be in the sensuality. Because ~an act is discerned
46 2, 74 | about the objects of the sensuality, e.g. about carnal pleasures. ~
47 2, 74 | Therefore the act of the sensuality can be a mortal sin, so
48 2, 74 | sin can be found in the sensuality.~Aquin.: SMT FS Q[74] A[
49 2, 74 | But virtue can be in ~the sensuality; for temperance and fortitude
50 2, 74 | about the same subject, ~sensuality can be the subject of mortal
51 2, 74 | venial sin ~may be in the sensuality, as stated above (A[3],
52 2, 74 | which is the sin of the sensuality, can even ~be in those who
53 2, 74 | inordinate movement of the sensuality is ~not a mortal sin.~Aquin.:
54 2, 74 | reason alone, and not to the sensuality, to order anything to the
55 2, 74 | mortal sin cannot be ~in the sensuality, but only in the reason.~
56 2, 74 | Reply OBJ 1: The act of the sensuality can concur towards a mortal
57 2, 74 | its being an act of ~the sensuality, but to its being an act
58 2, 74 | is imputed, not to the ~sensuality, but to reason.~Aquin.:
59 2, 74 | that it is an act ~of the sensuality, but still more in the fact
60 2, 74 | venial sin that is in the sensuality, may ~be a disposition to
61 2, 77 | is no mortal sin in the sensuality, as ~stated above (Q[74],
62 2, 88 | sudden movements both of the sensuality and of the reason are venial ~
63 2, 88 | Further, a movement in the sensuality before the consent of ~reason,
64 2, 88 | The same movement of the sensuality which preceded the ~consent
65 2, 88 | a sudden movement of the sensuality: whereas, if it last a long ~
66 2, 89 | rising ~of a movement of the sensuality in us is due to the sensuality
67 2, 89 | sensuality in us is due to the sensuality not being ~perfectly subject
68 2, 89 | the first movements of the sensuality in unbelievers are mortal ~
69 2, 89 | the first movements of the sensuality in ~unbelievers are mortal
70 2, 89 | the concupiscence of ~the sensuality, as appears from the context (
71 2, 89 | reasons. First, because the sensuality itself could not ~be the
72 2, 89 | Q[79], A[4]). Now the ~sensuality has the same nature in unbelievers
73 2, 89 | the mere movements of the sensuality in ~unbelievers, to be mortal
74 2, 91 | are led by the impulse ~of sensuality, according to Ps. 48:21: "
75 2, 91 | this very inclination of sensuality which is called the ~"fomes,"
76 2, 91 | its vigor, this impulse of sensuality, whereby he is led, in so
77 2, 91 | yet if the inclination of ~sensuality be considered as it is in
78 2, 91 | in man also, in so far as sensuality is ~subject to reason. But
79 2, 109 | of his lower appetite of sensuality. For man can, indeed, repress
80 2, 33 | beginning of sin in the sensuality alone, without ~attaining
81 2, 33 | goes no further than the sensuality is a venial sin, whereas
82 2, 33 | sloth is sometimes in the sensuality alone, by reason of the ~
83 2, 34 | is ~no mortal sin in the sensuality, but only in the reason,
84 2, 34 | imperfect movements in the ~sensuality, which are venial sins:
85 2, 34 | it is a passion of the ~sensuality, is an imperfect thing in
86 2, 120 | as denoting an act of the sensuality, as in James 4:1, "From ~
87 2, 120 | the concupiscence of the ~sensuality is not forbidden by a precept
88 2, 120 | farther ~than the bounds of sensuality. The direct object of their
89 2, 123 | which is a part of the ~sensuality. Now there is none but venial
90 2, 123 | none but venial sin in the sensuality, as stated ~above (FS, Q[
91 2, 123 | fear as confined to the sensuality.~Aquin.: SMT SS Q[125] A[
92 2, 123 | that is confined within the sensuality. Or better still we may
93 2, 152 | the first movement of the ~sensuality has nothing sinful in it,
94 2, 163 | concupiscence of sin in ~the sensuality, signified by the serpent;
95 2, 173 | sensitive appetite known as the sensuality. Now it is proper to man
96 3, 18 | human nature the will of sensuality is distinct ~from the will
97 3, 18 | Christ there was a will of sensuality besides the will of ~reason?~
98 3, 18 | Christ there was no will of sensuality ~besides the will of reason.
99 3, 18 | concupiscible parts." Now sensuality signifies the ~sensitive
100 3, 18 | Christ there was no will of sensuality.~Aquin.: SMT TP Q[18] A[
101 3, 18 | De Trin. xii, 12,13) the ~sensuality is signified by the serpent.
102 3, 18 | Christ there was no will of sensuality.~Aquin.: SMT TP Q[18] A[
103 3, 18 | sorrow pertains to the sensuality, as was said in the FS,
104 3, 18 | Christ there is a will of ~sensuality besides the will of reason.~
105 3, 18 | appetite, which is called the sensuality. Consequently it ~must be
106 3, 18 | a sensual appetite, or ~sensuality. But it must be borne in
107 3, 18 | must be borne in mind that sensuality or the sensual ~appetite,
108 3, 18 | equally be ~said that the sensuality is "a will by participation."~
109 3, 18 | Para. 1/1~Reply OBJ 2: The sensuality is signified by the serpent -
110 3, 18 | regards ~the nature of the sensuality, which Christ assumed, but
111 3, 18 | color. So, too, because ~the sensuality is called the will, only
112 3, 18 | twofold will, viz. the will of sensuality, which is ~called will by
113 3, 18 | clear that the ~will of sensuality naturally shrinks from sensible
114 3, 18 | end, as in a mere man the ~sensuality and the will absolutely
115 3, 18 | plain that in His will of sensuality and ~in His rational will
116 3, 18 | but not by His will of sensuality, the movement of which does ~
117 3, 18 | natural will nor ~the will of sensuality rejected the reason for
118 3, 18 | further; ~but the movement of sensuality could nowise extend so far.
119 3, 18 | will or the appetite of sensuality. ~So, too, on the other
120 3, 18 | and the movement of the sensuality in Christ. For it pleased ~
121 3, 18 | natural ~will and will of sensuality should be moved according
122 3, 21 | to Him in respect of His sensuality?~(3) Whether it is becoming
123 3, 21 | to pray according to His sensuality?~Aquin.: SMT TP Q[21] A[
124 3, 21 | to pray according to His ~sensuality. For it is written (Ps.
125 3, 21 | in the Living God." Now sensuality is ~called the appetite
126 3, 21 | the flesh. Hence Christ's sensuality could ascend ~to the Living
127 3, 21 | besought something that His sensuality desired ~when He said (Mt.
128 3, 21 | Me." Therefore ~Christ's sensuality prayed.~Aquin.: SMT TP Q[
129 3, 21 | to Him in prayer. But the sensuality was assumed by God to the ~
130 3, 21 | men do not pray with their sensuality. Therefore, neither did
131 3, 21 | Christ pray ~according to His sensuality.~Aquin.: SMT TP Q[21] A[
132 3, 21 | that, To pray according to sensuality may be understood in two ~
133 3, 21 | itself were an act of the sensuality; and in ~this sense Christ
134 3, 21 | Christ did not pray with His sensuality, since His sensuality ~was
135 3, 21 | His sensuality, since His sensuality ~was of the same nature
136 3, 21 | as in us. Now in us the ~sensuality cannot pray for two reasons;
137 3, 21 | because the movement of the ~sensuality cannot transcend sensible
138 3, 21 | to pray according to the sensuality when our ~prayer lays before
139 3, 21 | what is in our appetite of sensuality; and in this ~sense Christ
140 3, 21 | sense Christ prayed with His sensuality inasmuch as His prayer expressed ~
141 3, 21 | expressed ~the desire of His sensuality, as if it were the advocate
142 3, 21 | were the advocate of the ~sensuality - and this, that He might
143 3, 21 | Reply OBJ 2: Although the sensuality wished what the reason besought,
144 3, 21 | it ~did not belong to the sensuality to seek this by praying,
145 3, 21 | expressing the desire of His sensuality, as stated above (A[2]);
146 3, 21 | accordance ~with the movement of sensuality, or even of the simple will,
147 3, 21 | and ~the movement of His sensuality, which was His as man.~Aquin.:
148 3, 21 | referring to the desire of sensuality, which shunned death. ~But
149 Appen1, 2| this life there will be no ~sensuality; because the fomes will
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