Part, Question
1 1, 21 | the Apostle attributes the conversion of the Jews to ~justice
2 1, 21 | mercy appear both in the conversion of ~the Jews and of the
3 1, 21 | justice appears in the ~conversion of the Jews which is not
4 1, 21 | which is not seen in the conversion of the ~Gentiles; inasmuch
5 1, 62 | towards God can be termed a ~conversion to God. And so there is
6 1, 62 | possession of God; and for such conversion, consummate grace is required. ~
7 1, 62 | principle of merit. The ~third conversion is that whereby a man disposes
8 1, 65 | to the measure of their conversion, were given an higher or
9 1, 63 | towards God can be termed a ~conversion to God. And so there is
10 1, 63 | possession of God; and for such conversion, consummate grace is required. ~
11 1, 63 | principle of merit. The ~third conversion is that whereby a man disposes
12 1, 66 | to the measure of their conversion, were given an higher or
13 1, 91 | which ~is more probable, by conversion. Hence Augustine says (Tract.
14 2, 103 | the Jews and hinder their conversion. This pretense, however,
15 2, 113 | first by an imperfect conversion, that it may afterwards
16 2, 113 | once, as took place in the conversion of Paul, which was ~accompanied
17 2, 113 | prostration. Hence ~the conversion of Paul is commemorated
18 2, 10 | unbelievers will lead to the conversion of the latter ~rather than
19 2, 10 | was not cancelled by the conversion ~of some to the faith. Moreover
20 2, 11 | mercy which looks to the ~conversion of the wanderer, wherefore
21 2, 11 | no longer hoping for his ~conversion, looks to the salvation
22 2, 11 | had before, should their conversion appear to be ~sincere: we
23 2, 19 | For every sin includes ~conversion to a mutable good, together
24 2, 19 | But despair includes no ~conversion to a mutable good. Therefore
25 2, 19 | the immutable good, and conversion to a mutable good, but not
26 2, 19 | consequently, they imply conversion to a mutable good, in so ~
27 2, 19 | consist principally in conversion to a ~mutable good, and,
28 2, 19 | but also an inordinate conversion. Therefore the sin ~of despair
29 2, 20 | arises from the inordinate conversion to a mutable ~good. Now
30 2, 20 | presumption consists in inordinate conversion to Him.~Aquin.: SMT SS Q[
31 2, 20 | God's mercy implies both conversion to a ~mutable good, in so
32 2, 77 | account of the inordinate conversion to a mutable good. In like
33 2, 77 | does not necessarily imply ~conversion to any mutable good.~
34 2, 92 | been given before their conversion." Therefore idolatry ~is
35 2, 116 | formal ~element in sin, while conversion to a mutable good is the
36 2, 146 | ascertained with respect to the ~conversion, while the gravity of sin
37 2, 156 | Further, in every sin there is conversion to some mutable good. ~But
38 2, 156 | But in anger there is conversion not to a mutable good, but
39 2, 160 | are to be observed in sin, conversion to a ~mutable good, and
40 2, 160 | Now ~on the part of the conversion, there is no reason for
41 2, 160 | considered on the part of conversion. In this way pride ~has
42 2, 173 | state remaining, actual conversion to phantasms and sensible
43 3, 7 | up of the church by the conversion of the ~faithful does not
44 3, 8 | although they differ ~by conversion to different changeable
45 3, 66 | Baptism, but even ~faith and conversion of heart, if perchance on
46 3, 68 | to day." But the perfect ~conversion to God is of those who are
47 3, 68 | better instruction or fuller conversion. Secondly, because ~of the
48 3, 68 | sign of their interior conversion: just as neither is bodily
49 3, 75 | change of place, or by the conversion of another ~thing into itself;
50 3, 75 | the body of Christ. ~For conversion is a kind of change. But
51 3, 75 | it begins to be ~there by conversion of the substance of bread
52 3, 75 | can ~work not only formal conversion, so that diverse forms succeed
53 3, 75 | formal, but a ~substantial conversion; nor is it a kind of natural
54 3, 75 | argument also is true of formal conversion or change, ~because, as
55 3, 75 | these three reasons this conversion is instantaneous. First,
56 3, 75 | which is the term of this conversion, does ~not receive more
57 3, 75 | Secondly, because in this conversion there is ~no subject to
58 3, 75 | of Christ," because such ~conversion seems to be more miraculous
59 3, 75 | 1/6~I answer that, This conversion of bread into the body of
60 3, 75 | Body Para. 2/6~Now the conversion, of which we are speaking,
61 3, 75 | Body Para. 3/6~Again, this conversion has something in common
62 3, 75 | we cannot use the word ~"conversion" in creation, so as to say
63 3, 75 | substance, on that account this conversion is ~properly termed transubstantiation.~
64 3, 75 | there is no subject of this conversion, the things which ~are true
65 3, 75 | which ~are true in natural conversion by reason of the subject,
66 3, 75 | not to be ~granted in this conversion. And in the first place
67 3, 75 | of the ~part. But in this conversion, and similarly in creation,
68 3, 75 | nothing else. But in this conversion ~not only is it difficult
69 3, 75 | Nevertheless the word "conversion" is admitted in this sacrament,
70 3, 75 | there is no subject in this conversion. And therefore it is not ~
71 3, 75 | body of Christ: for this conversion does ~not come about by
72 3, 76 | be in this sacrament by conversion of ~the bread and wine.
73 3, 76 | thing wherein the aforesaid conversion is terminated. For if ~any
74 3, 76 | quantity. And since the conversion of the substance of the ~
75 3, 76 | sacrament, whereat the ~conversion is terminated. But the conversion
76 3, 76 | conversion is terminated. But the conversion which takes place in this ~
77 3, 76 | there by consecration ~and conversion of the bread and wine, as
78 3, 76 | sacrament by ~consecration and conversion, as was said above (Q[75],
79 3, 78 | ought to signify the actual ~conversion of the bread into the body
80 3, 78 | considered: namely, the actual conversion, the term ~"whence," and
81 3, 78 | Body Para. 2/3~Now the conversion can be considered in two
82 3, 78 | secondly, in "being." But the conversion ought not to be signified
83 3, 78 | being." First, because such ~conversion is not successive, as was
84 3, 78 | Accordingly, in this form also the conversion ought to be expressed as
85 3, 78 | Para. 3/3~And since the conversion is expressed in this form
86 3, 78 | for the extremes of the conversion to be signified as they ~
87 3, 78 | they ~exist in the fact of conversion. But then the term "whereunto"
88 3, 78 | the term "whence" of the conversion is conveniently expressed
89 3, 78 | thing which terminates the conversion, and this is ~Christ's entire
90 3, 78 | ultimate effect of this conversion is not a "becoming" ~but
91 3, 78 | substance in the "being" of the conversion, as the term "whereunto"
92 3, 78 | the power of effecting the conversion of the ~bread into the body
93 3, 78 | which is the term of the conversion; viz. that the body of ~
94 3, 78 | which it was before the conversion, namely, the bread. but ~
95 3, 80 | to apostates, after their conversion ~to God."~Aquin.: SMT TP
96 Suppl, 21| of offering it for their ~conversion.~Aquin.: SMT XP Q[21] A[
97 Suppl, 59| made of the latter's future conversion. Therefore under the ~same
98 Suppl, 59| seem that even after his conversion he can retain ~several wives.~
99 Suppl, 59| the believer after his conversion may remain with the unbeliever
100 Suppl, 59| unbeliever in the ~hope of her conversion, if he see that she is not
101 Suppl, 59| reasonable hope for his wife's ~conversion, even though she did not
102 Suppl, 59| nor was there hope for her conversion as ~for that of a Gentile
103 Suppl, 59| believer could, after ~his conversion, cohabit with his wife if
104 Suppl, 59| be hope of the ~other's conversion.~Aquin.: SMT XP Q[59] A[
105 Suppl, 59| believer can, after his conversion, put away his unbelieving ~
106 Suppl, 59| that a believer, after his conversion, cannot put ~away his unbelieving
107 Suppl, 59| If, then, her husband's conversion to the faith ~could be prejudicial
108 Suppl, 59| unbeliever, even after his conversion to the ~faith.~Aquin.: SMT
109 Suppl, 59| unbelief after his father's ~conversion loses the right to inherit
110 Suppl, 59| disadvantage through his conversion.~Aquin.: SMT XP Q[59] A[
111 Suppl, 59| second marriage, if after his conversion there be a reasonable ~hope
112 Suppl, 59| reasonable ~hope of the conversion of his wife, because the
113 Suppl, 59| wife, because the wife's conversion would ~be more difficult
114 Suppl, 59| there be no hope of her conversion, he can take Holy orders
115 Suppl, 59| punishment of her ~tardy conversion that she is deprived of
116 Suppl, 93| that the "aurea" regards conversion ~to God, while the "aureole"
117 Suppl, 94| sense corresponding to the conversion, it follows ~that it is
118 Suppl, 96| will be no further time for conversion, no prayer ~will be offered
119 Appen1, 1| sin there is aversion and conversion, ~so in original sin there
120 Appen1, 1| something corresponding to ~conversion, namely concupiscence. Now
121 Appen1, 1| actual sin by reason of the conversion. Therefore it is also due
122 Appen1, 1| pleasure, which is in ~the conversion of actual sin: whereas habitual
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