Part, Question
1 1, 5 | participates in goodness as tending to it, for ~all seek their
2 1, 27 | corresponding to the act tending to external matter, so there
3 1, 27 | motion, or of an action tending to external matter, or to ~
4 1, 49 | because He is not the cause of tending to not-being."~Aquin.: SMT
5 1, 59 | there must be one appetite ~tending towards good in the abstract,
6 1, 63 | the movement of ~free-will tending towards good.~Aquin.: SMT
7 1, 66 | are mutually opposite, one tending upwards, another downwards: ~
8 1, 73 | creatures, and to the desire tending to an external ~object.~
9 1, 50 | because He is not the cause of tending to not-being."~Aquin.: SMT
10 1, 60 | there must be one appetite ~tending towards good in the abstract,
11 1, 64 | the movement of ~free-will tending towards good.~Aquin.: SMT
12 1, 67 | are mutually opposite, one tending upwards, another downwards: ~
13 1, 72 | creatures, and to the desire tending to an external ~object.~
14 1, 84 | from which proceeds an act tending to something external is
15 1, 86 | for this is not an act tending to ~something else in which
16 1, 103 | not the cause of anything tending to ~non-existence." But
17 1, 110 | disposed to obey the will tending to ~Divine truth. For the
18 2, 1 | necessity, desire it as tending to the perfect good, because
19 2, 4 | back, so to ~speak, from tending with all its might to the
20 2, 4 | hold the soul back from tending with all its might to the
21 2, 14 | and ~the act of the will tending to these means according
22 2, 19 | being evil, the will ~by tending thereto becomes evil. And
23 2, 20 | action ~derives from the will tending to the end, then the external
24 2, 20 | derives from the will as tending to the end. But the goodness ~
25 2, 23 | concupiscible power from tending towards its object, either
26 2, 23 | the need of ~another power tending to that good. The same applies
27 2, 23 | also contains a reason for tending to it, as ~attempting something
28 2, 26 | movement of the appetite ~in tending towards the appetible object,
29 2, 32 | give pleasure, ~not as tending to another's ill, but as
30 2, 33 | the movement of desire, tending to what was not possessed,
31 2, 33 | imperfect, then the desire, tending to what was not ~possessed,
32 2, 35 | nature were more eager in ~tending to what is suitable to it,
33 2, 35 | of itself, more ~eager in tending to pleasure than in shunning
34 2, 61 | who are on their way ~and tending towards the Divine similitude;
35 2, 64 | contrary ~corrupted, through tending to something extreme. Now
36 2, 64 | virtues ~are perfected by tending to something extreme; thus
37 2, 66 | the appetitive movement tending to God, ~which movement
38 2, 73 | is redoubled by the will tending unrestrainedly to its ~object.~
39 2, 88 | a ~movement of the soul tending to the hurt of one's neighbor,
40 2, 108 | because the movement ~of anger tending to murder, and the movement
41 2, 108 | and the movement of desire tending to ~adultery, seem to be
42 2, 113 | OBJ 2: Further, whoever is tending onward, ought not to look
43 2, 113 | sin hinders the soul from tending freely to God. Now a ~hindrance
44 2, 1 | glimpse of Divine truth, ~tending thereto." Now we can only
45 2, 7 | contrary movement, namely, by tending to that which is above ~
46 2, 20 | presumption consists in tending to some ~impossible good,
47 2, 25 | operation consists in the soul ~tending to things themselves. Now
48 2, 26 | indeed an act of the will tending to the good, ~but it adds
49 2, 40 | that "seditions are tumults tending to fight," ~when, to wit,
50 2, 40 | sedition denotes "a tumult tending to fight," according to
51 2, 41 | or deeds of others, from ~tending to God in the internal acts
52 2, 45 | that which hinders us in ~tending to God." Now love is said
53 2, 75 | considered as accidentally ~tending to the advantage of one
54 2, 81 | motion of the will, from tending to an end such as ~charity
55 2, 81 | whereby we are assisted in tending towards ~beatitude, in so
56 2, 90 | mean of virtue, not through tending to something greater than
57 2, 116 | flesh is so called from ~its tending to a pleasure of the flesh,
58 2, 128 | consists essentially in tending to what ~is above oneself,
59 2, 138 | Since, however, ~men while tending to spiritual goods may be
60 2, 159 | impetuosity of his ~soul, from tending inordinately to great things:
61 2, 160 | denotes littleness of soul in tending towards great ~things, is
62 2, 173 | another way from the manner of tending - for ~instance a stone
63 2, 181 | above), denotes ~action tending to something else according
64 2, 182 | regards his always ~actually tending to God, but on the part
65 2, 182 | the mind's affections from tending ~wholly to God. Charity
66 2, 182 | not allow of a man ~always tending actually to God, so neither
67 2, 182 | neither does it allow of his tending ~actually to each individual
68 2, 183 | perfection, as a way of tending to perfection, while the
69 2, 184 | that perfect intentness on tending ~to God. Augustine expresses
70 2, 184 | school ~and exercise for tending to perfection. Now those
71 2, 184 | belong to the practice of tending to perfection. But there ~
72 2, 184 | as being a practice of tending to the perfection of charity: ~
73 2, 184 | hinder his affections from tending wholly to ~God, for it is
74 3, 15 | is called a wayfarer from tending to beatitude, and ~a comprehensor
75 3, 15 | wayfarer, inasmuch as He was tending to beatitude, as regards
76 3, 50 | or enforced suffering is tending towards death: and in this
77 3, 75 | God is not the cause of ~tending to nothing." But this sacrament
78 3, 83 | this life of misery, we are tending, in the words, "Glory be ~
79 3, 87 | so that they are slow in tending towards God. ~Consequently
80 Suppl, 90| desire it ~is held back from tending with all its might to that
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