Part, Question
1 1, 1 | because ~Sacred Scripture considers things precisely under the
2 1, 1 | philosophical sciences because it considers in each ~the same formal
3 1, 1 | wise in ~any one order who considers the highest principle in
4 1, 1 | 23). Therefore he who ~considers absolutely the highest cause
5 1, 12 | these elements; and ~it considers the form separately by itself.
6 1, 14 | things. Even the Philosopher ~considers it incongruous that anything
7 1, 22 | more perfect, the more it considers the ~particular things with
8 1, 25 | not to ~have been, if one considers the past thing itself, as,
9 1, 30 | Master (Sent. i, D, 24) considers that the numeral ~terms
10 1, 46 | noted that this argument considers only a ~particular case.
11 1, 50 | inasmuch as our intellect ~considers it as indeterminate, it
12 1, 50 | genus"; and ~inasmuch as it considers it determinately, it derives
13 1, 64 | objects, while the intellect considers universals. ~Now the angel'
14 1, 72 | is a foolish fellow, he considers unnecessary. Moreover, should
15 1, 75 | origin. Now the theologian considers the nature of man in relation
16 1, 77 | which the higher power ~considers of itself; while they differ
17 1, 77 | powers; as is ~clear if one considers the different kinds of causes.
18 1, 47 | noted that this argument considers only a ~particular case.
19 1, 51 | inasmuch as our intellect ~considers it as indeterminate, it
20 1, 51 | genus"; and ~inasmuch as it considers it determinately, it derives
21 1, 65 | objects, while the intellect considers universals. ~Now the angel'
22 1, 71 | is a foolish fellow, he considers unnecessary. Moreover, should
23 1, 74 | origin. Now the theologian considers the nature of man in relation
24 1, 76 | which the higher power ~considers of itself; while they differ
25 1, 76 | powers; as is ~clear if one considers the different kinds of causes.
26 1, 78 | being, which the intellect considers, and to which they are variously ~
27 1, 78 | Consol. v, 4) that "sense considers ~man in one way, imagination
28 1, 84 | phantasms, inasmuch as it considers the natures of things in ~
29 1, 85 | Reply OBJ 1: This argument considers that knowledge which is
30 1, 88 | Reply OBJ 4: This objection considers the corruption of knowledge
31 1, 107 | Reply OBJ 1: This objection considers principality on the part
32 1, 114 | act. But to anyone who ~considers the matter aright, it is
33 2, 5 | from his very nature, man considers truth in material things: ~
34 2, 7 | that "no art or science considers accidental being, ~except
35 2, 7 | because the theologian ~considers human acts, inasmuch as
36 2, 7 | because the ~theologian considers human acts according as
37 2, 7 | because ~the theologian considers human acts under the aspect
38 2, 7 | orator and politician he considers acts ~according as they
39 2, 8 | Moreover, every practical art considers both the end and ~the means.
40 2, 8 | hand, the ship-building art considers the means as that which
41 2, 8 | which it ~effects; but it considers that which is the end, as
42 2, 12 | and so forth. Secondly, it considers the end, as its place of
43 2, 12 | regards the end. Thirdly, it considers the end as the ~term towards
44 2, 12 | conclusion absolutely, it considers each by a ~distinct act;
45 2, 17 | free-will man inquires, considers, judges, approves." Therefore
46 2, 17 | the ~things that reason considers, is either because they
47 2, 19 | estimation of God, Who ~considers principally the intention
48 2, 24 | Reply OBJ 1: This argument considers the passions in their natural ~
49 2, 29 | Reply OBJ 3: This argument considers the universal under the
50 2, 35 | by sin, which the mind considers as contrary to ~the love
51 2, 35 | one and ~the same science considers contraries.~Aquin.: SMT
52 2, 41 | when, that is to say, a man considers some great evil the ~outcome
53 2, 46 | by reason ~of which he considers that which he hates to be
54 2, 50 | also the habit whereby one considers is properly in ~the intellect
55 2, 56 | other powers: for a man considers something actually, because
56 2, 56 | Reply OBJ 3: This objection considers virtue simply so called.~
57 2, 57 | part of the soul which ~considers necessary things that cannot
58 2, 57 | these is "wisdom," which considers the highest causes, as stated
59 2, 57 | belongs to science, which considers the ~conclusions also: while
60 2, 60 | Objections. For the first considers ~operations as the effect
61 2, 62 | Divine things, since it considers the ~highest cause. Therefore
62 2, 62 | an intellectual virtue, considers Divine things so far as
63 2, 66 | virtues: because wisdom considers the ~Supreme Cause, which
64 2, 66 | 1~Reply OBJ 2: Prudence considers the means of acquiring happiness,
65 2, 66 | acquiring happiness, but ~wisdom considers the very object of happiness,
66 2, 68 | excellence, which wisdom considers.~Aquin.: SMT FS Q[68] A[
67 2, 68 | Reply OBJ 3: This argument considers the gifts as to their matter.
68 2, 71 | Reply OBJ 5: The theologian considers sin chiefly as an offense
69 2, 72 | Reply OBJ 3: This objection considers the material diversity of
70 2, 73 | Reply OBJ 1: This argument considers the opposition which consists
71 2, 73 | Reply OBJ 1: This argument considers the extrinsic moving cause,
72 2, 73 | Reply OBJ 3: This argument considers the cause which renders
73 2, 74 | Reply OBJ 1: This argument considers the defect in the proper
74 2, 74 | Reply OBJ 3: This argument considers the delectation which has
75 2, 74 | inordinate pleasurable act, considers that it is ~contrary to
76 2, 79 | Reply OBJ 2: This argument considers hardheartedness in so far
77 2, 82 | Reply OBJ 3: This objection considers the habit which inclines
78 2, 84 | Reply OBJ 3: This objection considers capital sin as so called
79 2, 87 | Reply OBJ 2: This objection considers sin essentially as such:
80 2, 87 | Reply OBJ 2: This argument considers sin as turning away from
81 2, 88 | Reply OBJ 2: This argument considers those sins which are venial
82 2, 88 | Reply OBJ 3: This argument considers those sins which are venial
83 2, 89 | whenever the angelic intellect considers a conclusion, it ~must,
84 2, 91 | Reply OBJ 1: This argument considers the "fomes" in itself, as
85 2, 91 | Reply OBJ 2: This argument considers law in the light of a rule
86 2, 91 | Reply OBJ 3: This argument considers the "fomes" as to its proper ~
87 2, 92 | good of his subjects, ~but considers only his own profit. Therefore
88 2, 94 | Reply OBJ 3: This argument considers acts in themselves. For
89 2, 110 | 3~But if anyone rightly considers the nature of virtue, this
90 2, 113 | the phantasms in which it considers ~the intelligible species,
91 2, 1 | medical art is health, for it ~considers nothing save in relation
92 2, 1 | Reply OBJ 1: This argument considers the object of faith on the
93 2, 2 | with assent even ~when he considers what he knows by science [*
94 2, 2 | thinking, as when a man considers the things that he knows ~
95 2, 4 | Reply OBJ 3: This objection considers numerical diversity of faith.~
96 2, 8 | This is clear to anyone who considers the difference between ~
97 2, 9 | thing, the truth of which he considers: it is ~thus that sorrow
98 2, 10 | Reply OBJ 2: This argument considers the various species of unbelief ~
99 2, 11 | good is that which charity considers secondarily, viz. ~temporal
100 2, 13 | Reply OBJ 2: This argument considers the question on the part
101 2, 13 | Reply OBJ 2: This argument considers the sin which is committed
102 2, 14 | Reply OBJ 2: This argument considers the second kind of blindness
103 2, 18 | Reply OBJ 1: This objection considers the object of fear as being
104 2, 19 | by a certain passion he considers ~chiefly the things which
105 2, 22 | due, whereas friendship considers the aspect of a friendly
106 2, 24 | Reply OBJ 3: This argument considers friendship as referred to
107 2, 25 | Reply OBJ 3: This argument considers the quantity of love on
108 2, 25 | Reply OBJ 2: This argument considers the order of charity in
109 2, 26 | for loving, while the last considers the question on the part
110 2, 29 | aspect of debt, while pity considers the relieving of distress
111 2, 30 | Reply OBJ 1: This argument considers corporal almsdeeds as to
112 2, 30 | Reply OBJ 1: This argument considers abundance of alms as exceeding
113 2, 30 | OBJ 2: The passage quoted considers abundance of alms on the
114 2, 34 | Reply OBJ 2: This argument considers sorrow for another's good
115 2, 42 | may be seen by anyone who considers the matter carefully.~Aquin.:
116 2, 43 | FS, Q[74], A[7]]; ~it considers them, in so far as it contemplates
117 2, 43 | Reply OBJ 2: This argument considers, not the wisdom of which
118 2, 45 | Reply OBJ 2: The prudent man considers things afar off, in so far
119 2, 45 | those things which prudence ~considers stand in relation to this
120 2, 45 | Q[45], AA[1],3), wisdom considers the ~absolutely highest
121 2, 49 | speculative matters wisdom considers higher ~principles than
122 2, 49 | act is judicial. Command considers in all matters the one aspect
123 2, 51 | Reply OBJ 1: This argument considers generality by participation.~
124 2, 59 | Because distributive justice considers the equality, not between ~
125 2, 60 | aspect of justice, which considers that thing as belonging
126 2, 61 | dignity. ~Accordingly, if one considers that personal property by
127 2, 64 | Reply OBJ 3: This argument considers the dominion over external
128 2, 64 | Reply OBJ 1: This decretal considers cases where there is no
129 2, 74 | Reply OBJ 3: This argument considers cursing by way of command.~
130 2, 80 | affections, especially when one considers ~something that gives joy
131 2, 86 | transeunt. ad ~Relig.] which considers the majority of cases. But
132 2, 88 | Reply OBJ 2: This argument considers the adjuration which imposes
133 2, 88 | Reply OBJ 3: This argument considers the adjuration whereby the
134 2, 91 | Reply OBJ 3: This argument considers excess by way of absolute
135 2, 92 | Reply OBJ 3: This argument considers the consummative cause of
136 2, 102 | precept, which obedience considers, occurs in acts of all virtues,
137 2, 104 | both ~his and ours. He that considers himself only, and benefits
138 2, 104 | of ~justice. But justice considers equality between giving
139 2, 107 | legal ~debt, which justice considers, but rather the moral debt,
140 2, 115 | legal due that ~justice considers, it considers a certain
141 2, 115 | that ~justice considers, it considers a certain moral due. This
142 2, 122 | Reply OBJ 3: This argument considers martyrdom according to the
143 2, 123 | Reply OBJ 1: This argument considers fear as confined to the
144 2, 130 | oneself alone, as when one considers one's own good as being
145 2, 131 | Reply OBJ 1: This argument considers pusillanimity as proceeding
146 2, 131 | Reply OBJ 2: This argument considers pusillanimity from the point
147 2, 131 | Reply OBJ 3: This argument considers the point of view of cause.
148 2, 135 | deed which magnificence ~considers, yet from its very continuance
149 2, 139 | that the ~"temperate man considers the need" not only "of this
150 2, 141 | external action justice considers what is ~due to another.
151 2, 145 | such precepts the lawgiver considers what happens ~generally
152 2, 149 | Reply OBJ 3: This argument considers spiritual fornication ~metaphorically
153 2, 154 | Reply OBJ 3: This argument considers incontinence with regard
154 2, 156 | this sense that Jerome ~considers anger; for he speaks of
155 2, 156 | Reply OBJ 2: This argument considers the inordinate movement
156 2, 156 | grievous, inasmuch as it considers the aspect of ~justice,
157 2, 159 | OBJ 5: This argument also considers the degrees of humility
158 2, 161 | Reply OBJ 1: This argument considers the likeness of nature:
159 2, 161 | Reply OBJ 3: This argument considers the likeness of equality.~
160 2, 161 | Reply OBJ 1: This argument considers the gravity of sin as resulting ~
161 2, 161 | Reply OBJ 2: This argument considers the circumstance of personal ~
162 2, 179 | Hence this argument ~clearly considers the matter of the interior
163 2, 182 | OBJ 3: Again this argument considers the interior state. ~Nevertheless,
164 2, 187 | man is subject to ~another considers what happens in the majority
165 2, 187 | it. And since the Church considers what happens in ~the majority
166 3, 18 | Christ, in so far as he ~considers that doubt is implied in
167 3, 18 | agree, ~inasmuch as reason considers something willed in its
168 3, 24 | Reply OBJ 1: This argument considers the aforesaid act of the ~
169 3, 59 | Reply OBJ 1: This argument considers judgment as to the essential
170 3, 60 | Reply OBJ 2: This argument considers sacrament in the sense of
171 3, 62 | Reply OBJ 3: This argument considers that which causes grace
172 3, 80 | some reasonable cause, he considers he ought to refrain from ~
173 3, 84 | Reply OBJ 1: This argument considers the proximate matter of
174 3, 85 | Reply OBJ 1: This argument considers penance as a passion.~Aquin.:
175 Suppl, 3 | Reply OBJ 2: This objection considers the sorrow which is in the
176 Suppl, 3 | reason: ~while the Third considers the sorrow of the sensitive
177 Suppl, 7 | may be seen by anyone who considers the ~matter.~Aquin.: SMT
178 Suppl, 7 | the Judgment, ~which fear considers; although penance, in its
179 Suppl, 12| contrary, No virtue but justice considers the notion of that ~which
180 Suppl, 20| Reply OBJ 3: This objection considers those cases in which superiors ~
181 Suppl, 23| body: even as the art which considers the end ~commands in matters
182 Suppl, 35| Reply OBJ 2: This argument considers aptness by way of congruity.~
183 Suppl, 47| Moreover, since the law considers not merely ~internal actions,
184 Suppl, 52| Reply OBJ 4: This argument considers corruptible things; and
185 Suppl, 54| consanguinity the Church ~considers chiefly the point of view
186 Suppl, 60| adultery. The civil law however considers it, as though ~it were lawful,
187 Suppl, 61| 1~Reply OBJ 1: Human law considers marriage merely as fulfilling
188 Suppl, 61| whereas the Divine law considers it as a sacrament, by reason ~
189 Suppl, 76| Reply OBJ 1: This argument considers organic or heterogeneous
190 Suppl, 80| Metaph. ii, 2), where he ~considers it impossible for a mathematical
191 Suppl, 84| Augustine (De Civ. Dei xx) considers it unfitting that at the ~
192 Suppl, 86| Reply OBJ 1: This objection considers the judgment of authority
193 Suppl, 88| Reply OBJ 2: This argument considers natural alteration which
194 Appen2, 1| Reply OBJ 3: This argument considers the point of special dispensation ~
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