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Part, Question
2501 2, 51 | further, the intellective power, according as ~it reasons
2502 2, 51 | quality is formed in the power which is passive and moved,
2503 2, 51 | produced in the appetitive power ~by repeated acts, and as
2504 2, 51 | act, ~because a passive power is moved by an active principle.
2505 2, 51 | overcome the appetitive ~power in one act: because the
2506 2, 51 | because the appetitive power is inclined variously, and ~
2507 2, 51 | Wherefore the ~appetitive power is not thereby entirely
2508 2, 51 | that is ~the cogitative power, with memory and imagination.
2509 2, 51 | overcome, by one act, the power of its passive ~principle:
2510 2, 51 | active principle is of ~great power: sometimes, for instance,
2511 2, 51 | sometimes, in order to show His power, He ~causes health, without
2512 2, 51 | the manifestation of His power, He infuses ~into man even
2513 2, 51 | can be caused by a natural power. Thus ~He gave to the apostles
2514 2, 54 | many habits can be in one power?~(2) Whether habits are
2515 2, 54 | many habits can be in one power?~Aquin.: SMT FS Q[54] A[
2516 2, 54 | cannot be many habits in one power. For ~when several things
2517 2, 54 | cannot be ~many habits in one power.~Aquin.: SMT FS Q[54] A[
2518 2, 54 | Para. 1/1~OBJ 2: Further, a power is a simple force. Now in
2519 2, 54 | cannot be many habits in one power.~Aquin.: SMT FS Q[54] A[
2520 2, 54 | informed by its shape, so is a power ~informed by a habit. But
2521 2, 54 | Therefore neither can a power be informed at the same ~
2522 2, 54 | at the same time ~in one power. ~Aquin.: SMT FS Q[54] A[
2523 2, 54 | contrary, The intellect is one power; wherein, nevertheless,
2524 2, 54 | be ~several habits in one power. The reason for this is
2525 2, 54 | of a ~habit is a passive power, as stated above (Q[51],
2526 2, 54 | for it is only ~an active power that cannot be the subject
2527 2, 54 | 51], A[2]). Now a passive power is compared to the ~determinate
2528 2, 54 | so, too, is a passive ~power determined by the nature
2529 2, 54 | objects can move one passive ~power, so can one passive power
2530 2, 54 | power, so can one passive power be the subject of several
2531 2, 54 | or forms ~adhering to a power, and inclining that power
2532 2, 54 | power, and inclining that power to acts of a determinate ~
2533 2, 54 | acts, can belong to one power.~Aquin.: SMT FS Q[54] A[
2534 2, 54 | for several can be ~in one power. And even as several genera
2535 2, 54 | Reply OBJ 2: Although a power is simple as to its essence,
2536 2, 54 | habits from being in one power.~Aquin.: SMT FS Q[54] A[
2537 2, 54 | the terminal boundary of a power, but ~the disposition of
2538 2, 54 | but ~the disposition of a power to an act as to its ultimate
2539 2, 54 | Consequently one same power cannot have several acts
2540 2, 54 | present, is a perfection of a power. Now every ~perfection should
2541 2, 54 | perfects. Hence, ~just as a power, while it is one, extends
2542 2, 55 | virtue is ~"the limit of power" (De Coelo i, text. 116).
2543 2, 55 | reducible to the ~genus of power, and not to the genus of
2544 2, 55 | certain perfection of a power. Now a ~thing's perfection
2545 2, 55 | its end. But the ~end of power is act. Wherefore power
2546 2, 55 | power is act. Wherefore power is said to be perfect, according
2547 2, 55 | virtue is the limit of power," virtue is taken for the
2548 2, 55 | furthest point to which a power can reach, is said to ~be
2549 2, 55 | essentially the limit of power.~Aquin.: SMT FS Q[55] A[
2550 2, 55 | said to run by the motive power; and thus are ~we said to
2551 2, 55 | implies some ~perfection of power, as we have said above (
2552 2, 55 | A[1]). Wherefore, since power ~[*The one Latin word 'potentia'
2553 2, 55 | in the first ~case, and 'power' in the second] is of two
2554 2, 55 | is of two kinds, namely, power in ~reference to being,
2555 2, 55 | reference to being, and power in reference to act; the
2556 2, 55 | these is called virtue. But power in reference to being is
2557 2, 55 | potential being, whereas power in reference to act, ~is
2558 2, 55 | Further, Virtue corresponds to power. But power is not only ~
2559 2, 55 | corresponds to power. But power is not only ~referred to
2560 2, 55 | 12:9): "Virtue [Douay: ~'power'] is made perfect in infirmity."
2561 2, 55 | implies a perfection ~of power: wherefore the virtue of
2562 2, 55 | fixed by the limit of its ~power (De Coelo i). Now the limit
2563 2, 55 | i). Now the limit of any power must needs be good: for ~
2564 2, 55 | from reason, some lower power is perfect in reference ~
2565 2, 55 | the perfection of that ~power, since it is compatible
2566 2, 56 | the subject of virtue is a power of the soul?~(2) Whether
2567 2, 56 | the subject of virtue is a power of the soul?~Aquin.: SMT
2568 2, 56 | subject of virtue is not a power of the ~soul. For Augustine
2569 2, 56 | the soul, and ~not by a power of the soul. Therefore virtue
2570 2, 56 | Therefore virtue is not a power, but in the ~essence of
2571 2, 56 | But as work ~is set up by power, so he that has a virtue
2572 2, 56 | virtue does not belong to the power, any more than to ~the essence
2573 2, 56 | Para. 1/1~OBJ 3: Further, power is in the second species
2574 2, 56 | of quality. Therefore a power of the soul is not the subject
2575 2, 56 | Virtue is the limit of power" (De Coelo ii). But the ~
2576 2, 56 | Therefore virtue is in a power ~of the soul.~Aquin.: SMT
2577 2, 56 | that virtue belongs to a ~power of the soul. First, from
2578 2, 56 | implies perfection of a power; for perfection is in that
2579 2, 56 | from the ~soul through a power. Thirdly, from the fact
2580 2, 56 | proceeding from the ~thing's power. Therefore a power of the
2581 2, 56 | thing's power. Therefore a power of the soul is the subject
2582 2, 56 | and consequently, to the power.~Aquin.: SMT FS Q[56] A[
2583 2, 56 | of color. In ~this way a power of the soul is said to be
2584 2, 56 | moving, and from the motive power as executing. Therefore ~
2585 2, 56 | The subject of virtue is a power of the soul. But the ~same
2586 2, 56 | disposition, in so far as one ~power is moved by another, and
2587 2, 56 | moved by another, and one power receives from another.~Aquin.:
2588 2, 56 | intellect, but the appetitive power alone. ~Therefore no virtue
2589 2, 56 | intellect, but of the appetitive power. Therefore the subject of
2590 2, 56 | intellect, but the appetitive power.~Aquin.: SMT FS Q[56] A[
2591 2, 56 | only be the will, or some power in so far ~as it is moved
2592 2, 56 | will ~itself; or in some power as moved by the will.~Aquin.:
2593 2, 56 | sensitive appetite is a power which makes use of a ~corporeal
2594 2, 56 | powers, but of the rational power, as we have said above (
2595 2, 56 | assigned to the irascible power, and ~temperance to the
2596 2, 56 | temperance to the concupiscible power. Whence the Philosopher (
2597 2, 56 | irascible or concupiscible power can be the subject ~of human
2598 2, 56 | which proceeds from one power ~according as it is moved
2599 2, 56 | as it is moved by another power, cannot be perfect, unless
2600 2, 56 | good disposition of the power which moves through ~being
2601 2, 56 | its conformity with the power that moves it: ~therefore
2602 2, 56 | part. Therefore also in the power of ~memory there can be
2603 2, 56 | virtue must needs be in that power ~which consummates the good
2604 2, 56 | the act of ~the appetitive power is consummated in the sensitive
2605 2, 56 | that which belongs to a power by reason of its ~very nature.
2606 2, 56 | no virtue in any ~other power, or there will be two virtues
2607 2, 56 | Since the habit perfects the power in reference to act, ~then
2608 2, 56 | reference to act, ~then does the power need a habit perfecting
2609 2, 56 | habit is a virtue, when the power's own proper nature does
2610 2, 56 | Now the proper nature of a power is seen in its relation
2611 2, 56 | participation but "the appetitive power altogether," i.e. in ~its
2612 2, 56 | included in the appetitive ~power. And therefore whatever
2613 2, 56 | will, for the nature of the power suffices for ~the purpose,
2614 2, 57 | is the soul's appetitive power that puts all the powers
2615 2, 57 | conferred the right use of a power or habit. For if a ~man
2616 2, 57 | object is referred to a power ~or habit by one same act,
2617 2, 57 | distinction of habit or power in ~respect of the formal
2618 2, 57 | it belongs ~to the same power of sight to see both color,
2619 2, 57 | subordinate to one another, ~that power is the highest which is
2620 2, 58 | properly to the ~appetitive power, whose function it is to
2621 2, 58 | function of the appetitive ~power. Consequently to become
2622 2, 58 | blindly, but with a certain power of opposition; ~wherefore
2623 2, 58 | appetitive faculty by a politic power," whereby a man rules over
2624 2, 59 | ix, 4), "it is not in our power to call up the visions of
2625 2, 60 | mover, while the appetitive power is commanded and moved. ~
2626 2, 60 | object of the appetitive power is ~the appetible good,
2627 2, 60 | to reason, the directing power.~Aquin.: SMT FS Q[60] A[
2628 2, 60 | kind there needs to be some power to regulate the operations
2629 2, 60 | passions are not in the same power as ~other passions; for
2630 2, 60 | senses, but by an inner ~power, and belonging to man in
2631 2, 61 | speak of now: viz. ~the power which is rational in its
2632 2, 61 | what ~most men admire, viz. power and office." Therefore there
2633 2, 61 | men yielded to others the power and ~renown of authority."
2634 2, 62 | which man can obtain by the power of God alone, by a ~kind
2635 2, 62 | habit in addition to ~the power. But the very nature of
2636 2, 62 | end. But the nature of the power is insufficient in ~either
2637 2, 62 | that are subject to human power, fall short of the notion ~
2638 2, 63 | proceed from reason, by whose power and rule the ~aforesaid
2639 2, 63 | Para. 1/1~Reply OBJ 3: The power of those naturally instilled
2640 2, 63 | as one ~produced by the power of generation. Therefore
2641 2, 64 | virtue is the limit of power." Therefore moral virtue
2642 2, 64 | Further, the reason is a power of apprehension. But moral
2643 2, 64 | the act of the ~appetitive power, the mean of moral virtue
2644 2, 64 | measure surpasses all human power: so that never can we love
2645 2, 65 | not surpassing the natural power of ~man: and when they are
2646 2, 65 | that the act of a lower power be perfect, not only ~must
2647 2, 65 | higher, but also in the lower power: for ~if the principal agent
2648 2, 66 | virtue is "the limit of power," as the Philosopher states (
2649 2, 66 | effect is measured by the power of ~the agent. But perfect,
2650 2, 66 | virtues, are from God Whose power is ~uniform and infinite.
2651 2, 66 | which perfect the appetitive power, in so far as it partakes
2652 2, 66 | is the ~perfection of a power, it follows again that the
2653 2, 66 | praise: since virtue is a power of doing good. Hence the
2654 2, 66 | charity ~are in the appetitive power, it seems that faith is
2655 2, 67 | life: and his appetitive power will be moved entirely according
2656 2, 67 | part, in so far as each power will be perfectly disposed
2657 2, 68 | being in the appetitive ~power or the affections. If this
2658 2, 68 | to Whose knowledge and power all things are subject,
2659 2, 68 | virtues perfect the appetitive power according as it ~partakes
2660 2, 68 | related to the appetitive power. Now the moral virtues are
2661 2, 68 | of God, as by a superior power. Therefore ~whatever powers
2662 2, 68 | knowledge." The ~appetitive power, in matters touching a man'
2663 2, 68 | pertains to the appetitive power, while ~science belongs
2664 2, 68 | reason is a more excellent power than the ~appetite. Therefore
2665 2, 68 | fortitude as the directive power to the ~executive, and so
2666 2, 70 | in respect of a higher ~power, which is the power of the
2667 2, 70 | higher ~power, which is the power of the Holy Ghost, then
2668 2, 71 | a certain perfection of power. But vice ~does not denote
2669 2, 71 | denote anything relative to power. Therefore vice is not ~
2670 2, 71 | implies not only perfection of power, the principle ~of action;
2671 2, 71 | habit stands midway between power and act. Now it is ~evident
2672 2, 71 | and in evil, act precedes power, as stated in ~Metaph. ix,
2673 2, 71 | habit stands midway between power and act, so that, to wit,
2674 2, 71 | above the corresponding power in goodness or in ~badness,
2675 2, 71 | corruption of the natural power; thus monsters are ~due
2676 2, 71 | and hence so long as ~the power is unimpaired, no sin can
2677 2, 71 | this cause be not in man's ~power, the omission will not be
2678 2, 71 | that which we have ~the power to do or not to do, as stated
2679 2, 71 | far as man has it in his power to ~will, and not to will.~
2680 2, 73 | movement ~of the concupiscible power, then a greater concupiscence,
2681 2, 74 | defect ~in the apprehensive power rather than in the will.
2682 2, 74 | of sin must ~needs be the power which is the principle of
2683 2, 74 | defect in the apprehensive power were nowise subject ~to
2684 2, 74 | or in the ~apprehensive power, as in the case of those
2685 2, 74 | is in the apprehensive ~power a defect that is subject
2686 2, 74 | the subject of sin is the power by which we sin. Therefore
2687 2, 74 | sin may be found in any power ~whose act can be voluntary
2688 2, 74 | end can only belong to the power whose ~function it is to
2689 2, 74 | perfects the appetitive power, is always accompanied by
2690 2, 74 | which perfects the rational power; and the same applies ~to
2691 2, 74 | reason. For the sin of ~any power is a defect thereof. But
2692 2, 74 | answer that, The sin of any power is an act of that power,
2693 2, 74 | power is an act of that power, as we have ~clearly shown (
2694 2, 74 | movement of the appetitive power, as ~stated above (Q[31],
2695 2, 74 | 1]). But the appetitive power is distinct from the ~reason,
2696 2, 74 | which is an apprehensive power. Therefore morose delectation
2697 2, 74 | the object shows to which power an act belongs, since it ~
2698 2, 74 | through the act that the power is directed to its object.
2699 2, 74 | should belong to a particular power. Therefore morose ~delectation
2700 2, 74 | indeed in the appetitive power as its ~proximate principle;
2701 2, 74 | an act of the appetitive power, as stated ~above (Q[15],
2702 2, 74 | reason is an apprehensive power. ~Therefore the sin of consent
2703 2, 74 | the apprehension of the power of imagination, without
2704 2, 74 | an act of the appetitive power, not absolutely, ~but in
2705 2, 74 | it wields its sovereign power of moving the members ~to
2706 2, 74 | The apprehension of the power of imagination is sudden
2707 2, 74 | so far as the appetitive power, to which it belongs to ~
2708 2, 74 | eternal law. For the act of a power is not ~found to fail except
2709 2, 74 | found to fail except that power be inordinately disposed
2710 2, 74 | reason is a deliberative power, there can be ~no act of
2711 2, 75 | within a thing as its natural power, is ~always in it: but that
2712 2, 75 | appetitive or apprehensive power, is not always in it. Now
2713 2, 75 | not always in it. Now the power of ~the will is the potential
2714 2, 75 | That which causes sin, as a power produces its act, is ~natural;
2715 2, 75 | that it ~remains in our power to sin or not to sin.~Aquin.:
2716 2, 75 | being voluntary and in ~our power.~Aquin.: SMT FS Q[75] A[
2717 2, 76 | one that moves ~by its own power, as the generator is the
2718 2, 76 | since it is not in our power to ~be rid of it, is not
2719 2, 77 | appetite. For no passive power is moved except by its object. ~
2720 2, 77 | object. ~Now the will is a power both passive and active,
2721 2, 77 | Philosopher says of the appetitive power in general (De ~Anima iii,
2722 2, 77 | the will is an immaterial power, because it does not use
2723 2, 77 | necessity that, when ~one power is intent in its act, another
2724 2, 77 | intent in its act, another power becomes remiss, or is even ~
2725 2, 77 | judgment of the estimative power, as appears in those ~who
2726 2, 77 | judgment of the estimative power follow the passion ~of the
2727 2, 77 | its governing and motive ~power. Hence a member is said
2728 2, 77 | the reason is the ruling power of the ~soul's parts. Accordingly,
2729 2, 77 | concupiscible or irascible power is ~affected by any passion
2730 2, 77 | sensitive ~appetite being a power using a corporeal organ.~
2731 2, 77 | OBJ 3: It is in the will's power to give or refuse its consent
2732 2, 77 | i.e. of any apprehensive power.~Aquin.: SMT FS Q[77] A[
2733 2, 78 | But by the ~nature of that power man is inclined, not to
2734 2, 78 | from the very nature of the power, it is inclined to the rational ~
2735 2, 79 | but not to the motive power, which nevertheless causes
2736 2, 80 | restrained by the Divine power. Now the representation
2737 2, 80 | 41:24) that "there is no power on earth that can compare
2738 2, 80 | that, The devil, by his own power, unless he be restrained
2739 2, 80 | 1~Reply OBJ 1: Not every power that is greater than man,
2740 2, 80 | resist, is not in the devil's power; ~wherefore he cannot bring
2741 2, 81 | transmitted, because the power in ~the semen is not able
2742 2, 81 | that the semen by its own power transmits the human nature
2743 2, 81 | mind, man exercises his power of ~generation. Consequently
2744 2, 81 | generation except by the active power of ~generation: so that
2745 2, 81 | Adam through the active power of generation originally
2746 2, 81 | from him through seminal power; for the ~seminal power
2747 2, 81 | power; for the ~seminal power is nothing else than the
2748 2, 81 | nothing else than the active power of generation. But if ~anyone
2749 2, 81 | evident that ~the active power would not be derived from
2750 2, 81 | will, but by some external power.~Aquin.: SMT FS Q[81] A[
2751 2, 82 | first is a habit whereby power is inclined to an act: thus ~
2752 2, 82 | the habit which inclines a power ~to an act: but original
2753 2, 82 | faculty which is a natural power. ~Therefore concupiscence
2754 2, 82 | in man, the concupiscible power is naturally ~governed by
2755 2, 82 | in a certain order, each power ~of the soul tends to its
2756 2, 83 | infected, viz. the ~generative power, the concupiscible part,
2757 2, 83 | since it is by the active power of the semen that ~original
2758 2, 83 | evoked in the nutritive power and the internal members,
2759 2, 83 | respect of ~his seminal power, not indeed as in its effective
2760 2, 83 | Adam, does not of its own power produce the rational soul,
2761 2, 83 | original justice was in a power of the soul, because power
2762 2, 83 | power of the soul, because power is the subject ~of virtue.
2763 2, 83 | original sin also is in a power of the soul, rather ~than
2764 2, 83 | regards the concupiscible power ~through being its proper
2765 2, 83 | follows that the concupiscible power ~is the proper subject of
2766 2, 83 | belongs chiefly to that power by whose ~act it was caused.
2767 2, 83 | an act of the generative ~power. Therefore it seems to belong
2768 2, 83 | belong to the generative power more than to ~the others.~
2769 2, 83 | regard first of all ~that power in which is seated the first
2770 2, 83 | caused by the generative power ~of the child, but by the
2771 2, 83 | the parental generative power. ~Consequently, it does
2772 2, 83 | that the child's generative power is the ~subject of original
2773 2, 83 | the will, being the higher power, is more akin ~to the essence
2774 2, 83 | the will. Therefore that power is most ~infected by original
2775 2, 83 | 1/1~OBJ 2: Further, no power of the soul is infected
2776 2, 83 | reason. Now the generative power cannot obey reason, ~as
2777 2, 83 | Therefore the generative power is not the most ~infected
2778 2, 83 | members ~serve the generative power in the mingling of sexes,
2779 2, 83 | chiefly, viz. the generative power, the concupiscible faculty
2780 2, 83 | act serves the generative power, in as much as it is ~directed
2781 2, 83 | effected by the generative power. Hence it is ~this power
2782 2, 83 | power. Hence it is ~this power that is infected by original
2783 2, 85 | as the object acts on the power, and one power acts on ~
2784 2, 85 | acts on the power, and one power acts on ~another and puts
2785 2, 85 | act ~of the concupiscible power. But that which is natural
2786 2, 85 | effect by reason of the power of its ~nature or form,
2787 2, 85 | particular nature is its own power of action and ~self-preservation.
2788 2, 85 | ii, text. 37, since ~this power tends to the being and preservation
2789 2, 86 | inferior things, by their own ~power, as though they acted on
2790 2, 87 | restored except by ~Divine power; whereas, if the principle
2791 2, 87 | possible to repair it by the power of God. Now the ~principle
2792 2, 87 | nothing denotes infinite power. Therefore ~according to
2793 2, 88 | intrinsic principle, but by the power of God alone, as ~stated
2794 2, 88 | but not to the Divine power, which can repair all diseases,
2795 2, 89 | doing that which is in his power to do. Accordingly thenceforward
2796 2, 90 | there is nothing else but power, habit, ~and act. But law
2797 2, 90 | act. But law is not the power itself of reason. In like
2798 2, 90 | Reply OBJ 3: Reason has its power of moving from the will,
2799 2, 90 | taken, ~it has no coercive power, such as the law should
2800 2, 90 | 9). But this coercive power is vested in the whole people
2801 2, 93 | First, as ~when a cognitive power judges of its proper object,
2802 2, 93 | ordained to one another, the power of the second mover must
2803 2, 93 | needs be ~derived from the power of the first mover; since
2804 2, 93 | framed by one who is in power, is derived from the ~eternal
2805 2, 93 | eternal law; since all power is from the Lord God, according
2806 2, 93 | obeying ~it; because the power of Divine Reason extends
2807 2, 94 | three things in the soul: ~power, habit, and passion." But
2808 2, 94 | nature is inflicted by the power of God on account ~of original
2809 2, 95 | considered in itself; ~(2) its power; (3) its mutability. Under
2810 2, 96 | Out. Para. 1/1 - OF THE POWER OF HUMAN LAW (SIX ARTICLES)~
2811 2, 96 | We must now consider the power of human law. Under this
2812 2, 96 | persons, although their power extends to many ~matters;
2813 2, 96 | conscience. For ~an inferior power has no jurisdiction in a
2814 2, 96 | jurisdiction in a court of higher power. But the ~power of man,
2815 2, 96 | of higher power. But the ~power of man, which frames human
2816 2, 96 | law, is beneath the Divine power. ~Therefore human law cannot
2817 2, 96 | be ~just, they have the power of binding in conscience,
2818 2, 96 | made does not exceed ~the power of the lawgiver - and from
2819 2, 96 | law that goes beyond the power committed to him - or in ~
2820 2, 96 | Rm. 13:1,2), all human power is from ~God . . . "therefore
2821 2, 96 | therefore he that resisteth the power," in matters that are ~within
2822 2, 96 | beyond the scope of (human) power. ~Wherefore in such matters
2823 2, 96 | hurt on ~its subjects. The power that man holds from God
2824 2, 96 | powers." But subjection to a power seems to imply ~subjection
2825 2, 96 | the laws framed by that power. Therefore all men should
2826 2, 96 | secondly, that it has coercive power. Wherefore a man may be
2827 2, 96 | whoever is subject to a power, is subject to the law ~
2828 2, 96 | the law ~framed by that power. But it may happen in two
2829 2, 96 | one is not ~subject to a power. In one way, by being altogether
2830 2, 96 | law," as to ~its coercive power; since, properly speaking,
2831 2, 96 | and law has no coercive power save from the authority
2832 2, 96 | such like cases, have the power to ~dispense from the laws.
2833 2, 96 | law, ~or consult those in power.~Aquin.: SMT FS Q[96] A[
2834 2, 97 | is changed, the binding ~power of the law is diminished,
2835 2, 97 | sovereign, who has not the power to frame laws, except as
2836 2, 97 | people have not the free power to make ~their own laws,
2837 2, 97 | whom He may give special power for that purpose.~
2838 2, 98 | supported the ~effectual power of speaking." Hence also
2839 2, 98 | viz. of knowledge and of power. He was proud of his knowledge,
2840 2, 100 | precept of law has ~compulsory power. Hence that on which the
2841 2, 102 | 1/1~OBJ 5: Further, the power of the First Mover, i.e.
2842 2, 102 | tables of the testament; the power of governing, betokened
2843 2, 102 | wisdom, in the tables; power, in the rod; goodness, in ~
2844 2, 102 | governing the people by Divine power, denoted by the rod; and
2845 2, 102 | glory." And the priestly power is midway between temporal
2846 2, 102 | the ark, i.e. His priestly power: for ~"He was made a . . .
2847 2, 102 | sacrifices had of themselves the power ~of expiating sin; but that
2848 2, 102 | from Christ's Passion the ~power of washing away sins. The
2849 2, 102 | calf, on account of His power; and by the ram, because
2850 2, 102 | but ~by restraining His power: or it may signify the base
2851 2, 102 | a prerogative of purity, power and dignity. Hence three ~
2852 2, 102 | unction: to denote that the power of consecration was poured
2853 2, 102 | show that they received the power of offering these things
2854 2, 102 | i.e. he should not lose the power of doing good works or of
2855 2, 102 | most of all ~subject to the power of man. Therefore it was
2856 2, 102 | subjected all things to man's power, according to Ps. 8:8: "
2857 2, 102 | were not subject to the power of man, but because, ~like
2858 2, 103 | of the Old Law had any ~power of justification?~(3) Whether
2859 2, 103 | of the Old Law had any ~power of justification?~Aquin.:
2860 2, 103 | ceremonies of the Old Law had the power of ~justification at the
2861 2, 103 | ceremonies of the Old Law had the power ~of justification.~Aquin.:
2862 2, 103 | ceremonies of the Old Law had the power of ~justification.~Aquin.:
2863 2, 103 | of the Old Law ~had the power to cleanse: because they
2864 2, 103 | other hand, they had no power of cleansing from uncleanness
2865 2, 103 | contain in ~themselves a power flowing from Christ already
2866 2, 103 | Law the ~ceremonies had no power of justification.~Aquin.:
2867 2, 103 | cleansed miraculously by the power of God, ~but not in virtue
2868 2, 103 | fulness they were "endued with power from on high" (Lk. ~24:49).
2869 2, 104 | and in whom the judicial ~power is vested. Now it belongs
2870 2, 105 | the ~"kingdom," where the power of government is vested
2871 2, 105 | government by the best, where the power of ~government is vested
2872 2, 105 | where one is given the power to preside over ~all; while
2873 2, 105 | not corrupt. But since the power granted to a king is so ~
2874 2, 105 | unless he to whom this power ~is given be a very virtuous
2875 2, 105 | kingly authority with full power, but gave them judges and ~
2876 2, 105 | whatever is subject to the power of an ~individual can be
2877 2, 105 | On the other hand, the power of private persons is exercised ~
2878 2, 105 | things which ~are not in our power. But it is not in man's
2879 2, 105 | But it is not in man's power to be an eunuch, or ~born
2880 2, 105 | who are not fit to enjoy power in matters pertaining to
2881 2, 105 | 5: Further, a father has power over his son. But he who
2882 2, 105 | his son. But he who has power ~over the sinner has the
2883 2, 105 | paternal ~authority has the power only of admonition; but
2884 2, 106 | Gospel: for it is in the power of God unto salvation to
2885 2, 106 | body, by subjecting to his power whatever was created ~for
2886 2, 106 | Father hath put in His own power."~Aquin.: SMT FS Q[106]
2887 2, 107 | justifying ~men through the power of Christ's Passion. This
2888 2, 107 | miracles ~by His Divine power, which is ever active among
2889 2, 107 | worked miracles by His Divine power, which is ever active among
2890 2, 107 | seem arduous and beyond our power."~Aquin.: SMT FS Q[107]
2891 2, 109 | created things by God has power for a ~determined act, which
2892 2, 109 | grace. For ~that is in man's power, whereof he is master. Now
2893 2, 109 | 2: Further, man has more power over what is according to
2894 2, 109 | sufficiency of the operative power, man by his natural ~endowments
2895 2, 109 | nature, could by his natural power, do the good ~natural to
2896 2, 109 | seems that it is ~within his power to reach everlasting life.~
2897 2, 109 | is proportionate ~to its power. Now everlasting life is
2898 2, 109 | Him." But what is in our power is in us to do. Therefore
2899 2, 109 | Therefore it ~seems to be in our power to prepare ourselves for
2900 2, 109 | this is said to be in his power according as he is ~moved
2901 2, 109 | Hence it is still in his power to ~choose good or evil;
2902 2, 109 | give, and what is in our power ~without His giving it?"
2903 2, 110 | species, which is ~"natural power" or "impotence"; since grace
2904 2, 110 | and evil, as does natural power. Therefore it must be in
2905 2, 110 | will ~or the free will is a power, as stated above (FP, Q[
2906 2, 110 | Hence ~grace is in a power of the soul, as in a subject.~
2907 2, 110 | acts, which proceed from ~a power. Hence it seems that grace
2908 2, 110 | grace is a perfection of a power of the soul.~Aquin.: SMT
2909 2, 110 | although we suppose no part or ~power of the soul - viz. neither
2910 2, 110 | it ~cannot be said that a power of the soul is the subject
2911 2, 110 | virtue of faith, and in ~his power of will participates in
2912 2, 111 | is ~proper to the Divine power, and this in two ways: first,
2913 2, 111 | of manifesting the Divine power; for ~instance, that the
2914 2, 111 | those that ~surpass the power of nature - e.g. that a
2915 2, 111 | belong to the appetitive power, according as man is ~ordained
2916 2, 111 | Further, it is a greater power that is able to act upon
2917 2, 112 | principal agent by its own power, but in virtue ~of the principal
2918 2, 112 | cause grace by ~its own power, but by virtue of the Divine
2919 2, 112 | salvation by grace, the Divine power being the principal agent,
2920 2, 112 | and principally by the ~power of the Holy Ghost working
2921 2, 112 | Further, an agent of infinite power needs no disposition in ~
2922 2, 112 | only God, Who has infinite power, causes grace, as stated
2923 2, 112 | 3: An agent of infinite power needs no matter or disposition ~
2924 2, 112 | every preparation of human power. But it may be ~considered,
2925 2, 112 | the matter, except by the power of the agent that ~causes
2926 2, 113 | God does not confine His power to the sacraments. Hence
2927 2, 113 | some disproportion with the power ~of the agent; and hence
2928 2, 113 | Therefore, since the Divine power is ~infinite, it can suddenly
2929 2, 113 | they both ~betoken equal power, one betokens greater mercy."~
2930 2, 113 | works are beyond natural power. Now the ~justification
2931 2, 113 | ungodly is not beyond natural power; for Augustine ~says (De
2932 2, 113 | on the part of the active power, because they can only be ~
2933 2, 113 | be ~performed by Divine power; and they are simply wondrous,
2934 2, 113 | introduced is beyond the natural power of such matter, as in the ~
2935 2, 113 | life is above the natural power of such a body. ~And thus
2936 2, 114 | operation, what God gave him the power of operation for, even as
2937 2, 114 | For a man receives all his power of ~well-doing from God,
2938 2, 114 | to the ~excellence of his power.~Aquin.: SMT FS Q[114] A[
2939 2, 114 | merit depends upon the power of the Holy Ghost moving
2940 2, 114 | other creatures, has the power of voluntary ~acts by acting
2941 2, 114 | man makes good use of his power God should by His ~super-excellent
2942 2, 114 | by His ~super-excellent power work still higher things.
2943 2, 1 | Nothing comes under any power, habit or act, except by ~
2944 2, 1 | but not of the ~appetitive power, it follows that all virtues
2945 2, 1 | eternal life, not by his own power (since this would be an
2946 2, 1 | beings having an ~intellect, power does not work save by the
2947 2, 1 | ascribed to ~God's almighty power.~Aquin.: SMT SS Q[1] A[9]
2948 2, 1 | Further, no man has the power to do what is forbidden
2949 2, 1 | subsequent council the power of drawing up a new edition
2950 2, 2 | an act of the cogitative power, which ~belongs to the sensitive
2951 2, 2 | an act of the cogitative power.~Aquin.: SMT SS Q[2] A[1]
2952 2, 2 | the act of the cogitative ~power, but for an act of the intellect,
2953 2, 2 | answer that, The act of any power or habit depends on the
2954 2, 2 | on the relation of ~that power or habit to its object.
2955 2, 2 | that are ~made; His eternal power also and Divinity," according
2956 2, 2 | to do what is not in his power. Now it is ~not in man's
2957 2, 2 | Now it is ~not in man's power to believe a thing explicitly,
2958 2, 2 | things alone to be in a man's power, ~which we can do without
2959 2, 2 | ignore the fact that the power of ~Christ's Passion would
2960 2, 2 | free-will, for it is in ~his power to consider or not to consider.
2961 2, 3 | and the ~work of faith in power" as referring to "confession
2962 2, 4 | What is faith?~(2) In what power of the soul does it reside? ~(
2963 2, 4 | will." Now the will is a power distinct from the intellect. ~
2964 2, 4 | fitted for sawing. Now, in a power of the soul, which is related
2965 2, 6 | as, to wit, it is in our power to be ready to assent ~to
2966 2, 7 | movement of the appetitive power, as stated ~above (FS, Q[
2967 2, 8 | understanding is of finite power; wherefore it can reach
2968 2, 8 | belongs to the cognitive power, while the three ~belong
2969 2, 8 | belong to the appetitive power.~Aquin.: SMT SS Q[8] A[6]
2970 2, 8 | belong to the ~cognitive power, is not so evident. To some [*
2971 2, 8 | rather to the intellectual power. Therefore the aforesaid
2972 2, 8 | belonging to the appetitive power. The other cleanness of
2973 2, 8 | delightful, produced in us by the power of the ~Holy Ghost. Now
2974 2, 8 | virtue that perfects a ~power, we may distinguish a double
2975 2, 8 | belonging to the same ~power; the other, the last of
2976 2, 10 | Now it is not in a man's power to avoid unbelief, for he ~
2977 2, 10 | sin is said to be ~in the power which is the principle of
2978 2, 10 | deserve to forfeit ~their power over the faithful who are
2979 2, 10 | bondsmen, and ~under the power of his master. Now the Jews
2980 2, 10 | kings and ~princes have the power to do what they will with
2981 2, 11 | rather to the ~appetitive power; for Jerome says on Gal.
2982 2, 11 | an act of the appetitive ~power, as stated above (FS, Q[
2983 2, 12 | and ~had not, as yet, the power of curbing earthly princes;
2984 2, 12 | the name of God, Who hath power over ~these plagues," and
2985 2, 13 | things He did both by the power of ~His own Godhead and
2986 2, 13 | which Christ did by the power of His own ~Divine Nature
2987 2, 13 | the ~Holy Ghost, just a power is appropriated to the Father,
2988 2, 13 | the Son of God, i.e. the "power of God and the ~wisdom of
2989 2, 13 | when it takes away the ~power of nature, or causes loathing
2990 2, 14 | near at hand, or of great power.~Aquin.: SMT SS Q[15] A[
2991 2, 14 | that the agent must have power over matter, in ~order to
2992 2, 16 | is proportionate to the power of our divine helper, since
2993 2, 16 | belongs to an infinite power to lead anyone to an infinite
2994 2, 16 | something that is within one's power, wherefore its proper ~object
2995 2, 17 | 3: Further, the one same power cannot exercise two acts
2996 2, 17 | does not belong to that power: so that, therefore, hope ~
2997 2, 17 | the same time to the same ~power: even as the intellect can
2998 2, 17 | essentially in the cognitive power; by ~participation in whatever
2999 2, 17 | its end by the cognitive ~power. In this way we say that
3000 2, 17 | any ~deficiency in God's power or mercy, in which hope
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