Part, Question
1 1, 3 | Commentator shows (Metaph. x). ~Therefore God is in the
2 1, 3 | the Philosopher (Metaph. x), "things which are diverse
3 1, 5 | the ~Philosopher (Metaph. x); for as a unit added to,
4 1, 10 | Dionysius (Coel. ~Hier. x) seems to have thought so,
5 1, 11 | as is clear from Metaph. x. But the "one" which convertible
6 1, 14 | Philosopher says (Metaph. x). But what is posterior
7 1, 21 | Philosopher says (Ethic. x, 8), it would be absurd
8 1, 32 | Augustine proceeds (De Trin. x, ~4; x, 11,12) to prove
9 1, 32 | proceeds (De Trin. x, ~4; x, 11,12) to prove the trinity
10 1, 36 | sense (Hampole, Psalter x, 7), ~"The Gost of Storms" [
11 1, 39 | Augustine says (De Trin. ~x, 11). So "use," whereby
12 1, 42 | the Philosopher (Metaph. x, text 15,16, 17), equality ~
13 1, 45 | Dionysius says (Coel. Hier. ~iv, x). In this way even in heaven
14 1, 46 | meaning thus (De Civ. Dei x, 31): for as, if ~the foot
15 1, 48 | Philosopher says (Praedic. x) that "good and ~evil are
16 1, 48 | Philosopher shows (Praedic. x) by the fact that between
17 1, 50 | Dionysius says (Hier. Ang. x). Therefore the ~angels
18 1, 51 | Further, Gregory (Hom. x in Ev.) calls an angel a
19 1, 54 | Augustine says (De Trin. x), "Memory and understanding
20 1, 54 | according as Augustine (De Trin. x) ~puts it in the mind; although
21 1, 59 | Augustine says (De Trin. x, 11,12) that the image of ~
22 1, 60 | Augustine says (De Trin. x, 1,2). But there ~is natural
23 1, 62 | Hence Aristotle (Ethic. x) says that man's ultimate
24 1, 63 | by Augustine (De Civ. Dei x, 11): "There is a class
25 1, 63 | quotes (De Civ. Dei vii, 6,7; x, 9,10,11). ~For they said
26 1, 66 | potentiality, as is said in Metaph. x, text. 26. ~Logically considered,
27 1, 66 | Augustine (De ~Civ. Dei x, 9,27) says that Porphyry
28 1, 67 | contraries, as is said Metaph. x, text. 13.~Aquin.: SMT FP
29 1, 75 | Augustine says (De Trin. x, 7): "Who understands that ~
30 1, 75 | as is written ~Metaph. x (Did. ix, 4). The same would
31 1, 76 | Aristotle concludes (Ethic. x, 7) that the ~ultimate happiness
32 1, 76 | the Philosopher, Metaph. x (Did. ix, 10). But the ~
33 1, 76 | animalium (De mot. animal. x).~Aquin.: SMT FP Q[76] A[
34 1, 76 | animalium (De mot. ~animal. x): "It is not necessary for
35 1, 77 | essentially": and ~(De Trin. x, 11), that "memory, understanding,
36 1, 77 | way as Augustine (De Trin. x, 11; xiv, 7) places memory
37 1, 39 | Augustine says (De Trin. ~x, 11). So "use," whereby
38 1, 42 | the Philosopher (Metaph. x, text 15,16, 17), equality ~
39 1, 46 | Dionysius says (Coel. Hier. ~iv, x). In this way even in heaven
40 1, 47 | meaning thus (De Civ. Dei x, 31): for as, if ~the foot
41 1, 49 | Philosopher says (Praedic. x) that "good and ~evil are
42 1, 49 | Philosopher shows (Praedic. x) by the fact that between
43 1, 51 | Dionysius says (Hier. Ang. x). Therefore the ~angels
44 1, 52 | Further, Gregory (Hom. x in Ev.) calls an angel a
45 1, 55 | Augustine says (De Trin. x), "Memory and understanding
46 1, 55 | according as Augustine (De Trin. x) ~puts it in the mind; although
47 1, 60 | Augustine says (De Trin. x, 11,12) that the image of ~
48 1, 61 | Augustine says (De Trin. x, 1,2). But there ~is natural
49 1, 63 | Hence Aristotle (Ethic. x) says that man's ultimate
50 1, 64 | by Augustine (De Civ. Dei x, 11): "There is a class
51 1, 64 | quotes (De Civ. Dei vii, 6,7; x, 9,10,11). ~For they said
52 1, 67 | potentiality, as is said in Metaph. x, text. 26. ~Logically considered,
53 1, 67 | Augustine (De ~Civ. Dei x, 9,27) says that Porphyry
54 1, 68 | contraries, as is said Metaph. x, text. 13.~Aquin.: SMT FP
55 1, 74 | Augustine says (De Trin. x, 7): "Who understands that ~
56 1, 74 | as is written ~Metaph. x (Did. ix, 4). The same would
57 1, 75 | Aristotle concludes (Ethic. x, 7) that the ~ultimate happiness
58 1, 75 | the Philosopher, Metaph. x (Did. ix, 10). But the ~
59 1, 75 | animalium (De mot. animal. x).~Aquin.: SMT FP Q[76] A[
60 1, 75 | animalium (De mot. ~animal. x): "It is not necessary for
61 1, 76 | essentially": and ~(De Trin. x, 11), that "memory, understanding,
62 1, 76 | way as Augustine (De Trin. x, 11; xiv, 7) places memory
63 1, 78 | for ~Augustine (De Trin. x, 11) places the intelligence
64 1, 78 | Augustine says (De Trin. x, 11) that "memory, ~understanding,
65 1, 78 | For Augustine (De Trin. x, 11) assigns to the soul
66 1, 78 | according to Augustine (De Trin. x, 11; xi, 7), memory, ~understanding,
67 1, 83 | Augustine says (De Trin. x, 5) that the soul "collects ~
68 1, 84 | one," as is said Metaph. x, Did. ix, 6. ~Therefore
69 1, 84 | indivisible," as stated in Metaph. x, Did. ~ix, 1. And the reason
70 1, 86 | Augustine says (De ~Trin. x, 9), concerning such mental
71 1, 86 | Augustine says (De Trin. x, 11), "I understand that
72 1, 86 | OBJ 3: Augustine (Confess. x, 17) says of the soul's
73 1, 86 | Augustine says (De Trin. x, 11), "I understand that
74 1, 91 | Augustine says (Gen. ad lit. x): "A body cannot increase
75 1, 92 | Further, Augustine (De Trin. x, 11) assigns the image of
76 1, 92 | subsequently proves - De Trin. x, 3,4); therefore, as though
77 1, 94 | says (De Correp. et Grat. x) that "God so ~ordered the
78 1, 96 | Philosopher says (Metaph. x, Did. ix, 10). But there
79 1, 99 | Anselm says (De Concep. Virg. x): "As long as man did ~not
80 1, 107 | Dionysius says (Coel. Hier. x) that in ~one and the same
81 1, 108 | Philosopher says (Ethic. iii, ~4; x, 5) that "the virtuous man
82 1, 112 | Dionysius says (Coel. Hier. x), it seems that ~different
83 1, 112 | Dionysius says (Coel. Hier. x) in each order ~there are
84 1, 114 | by Augustine (De Civ. Dei x, 11). Much more ~therefore
85 1, 114 | Augustine (De ~Civ. Dei x, 11) relates as having been
86 1, 115 | for the Epiphany (Hom. x in Evang.): "Far be it from
87 1, 116 | As Augustine (De Civ. Dei x, 11) and Chrysostom (Hom. ~
88 1, 118 | Augustine says (Gen. ad lit. x, 20) that we were in Adam ~"
89 2, 2 | wishing to be pleased" (Ethic. x, 2). Therefore happiness
90 2, 3 | Augustine says (Confess. x, 23) that happiness is ~"
91 2, 3 | Augustine says (De Trin. x, 1). Consequently we first
92 2, 3 | according to Ethic. ix, 8, and x, 7, ~therefore such an operation
93 2, 3 | passions, as stated ~in Ethic. x, 7,8.~Aquin.: SMT FS Q[3]
94 2, 4 | Augustine says (Confess. x, 23) that happiness is "
95 2, 4 | it, as stated in ~Ethic. x, 4: since what we do with
96 2, 4 | perfection of operation" (Ethic. x, 4). But perfection ~ranks
97 2, 4 | discusses this question (Ethic. x, 4), ~and leaves it unsolved.
98 2, 4 | Philosopher says (Ethic. x, 4) "delight perfects ~operation
99 2, 4 | body ~as stated in Ethic. x, 8.~Aquin.: SMT FS Q[4]
100 2, 7 | that, as stated in ~Metaph. x, 4, "the notion of distance
101 2, 11 | Christ. i, 4; and De Trin. x, ~10,11): "To enjoy is to
102 2, 11 | Augustine says (De Trin. x, 10). ~Therefore a man enjoys
103 2, 11 | Augustine says (De Trin. x, 11): "A man does not enjoy ~
104 2, 11 | Augustine says (De Trin. x, 10) that "we enjoy what
105 2, 11 | Augustine says (De Trin. x, 1) that "to enjoy is to
106 2, 15 | man in his prime] (Ethic. x, 4). But consent to delight ~
107 2, 16 | Augustine says (De Trin. x, 11): "To use is to apply
108 2, 16 | Augustine says (De Trin. ~x, 10): "We use things by
109 2, 16 | Augustine says (De Trin. x, 11): "Whoever enjoys, uses."
110 2, 16 | of the ~will" (De Trin. x, 11). But the last end,
111 2, 19 | contrary, Hilary says (De Trin. x): "It is an unruly will
112 2, 19 | thing measured" ~(Metaph. x, 1). But the eternal law
113 2, 23 | contrariety, as stated in ~Metaph. x, 8. Therefore passions of
114 2, 25 | Augustine says (De Trin. x, 12), "we are ~more sensible
115 2, 27 | Augustine proves (De Trin. x, 1,2) that "none can love ~
116 2, 27 | Augustine says (De Trin. x, 1,2). But to have it is
117 2, 27 | Augustine says (De Trin. x, 1): "When we have no hope
118 2, 29 | simultaneous" (Praedic. x). ~But love and hatred are
119 2, 29 | Augustine says (De Trin. x, 12) that "love is felt
120 2, 29 | Augustine says (Confess. x, 23) that men "love truth
121 2, 31 | Philosopher (Ethic. vii, 12; x, 5). Therefore delight is
122 2, 31 | operation," as stated in Ethic. x, 4,5. But ~to be perfected
123 2, 31 | Philosopher says (Ethic. x, 4) that "no one takes ~
124 2, 31 | perception. For he ~says (Ethic. x, 4) that "delight is attendant
125 2, 31 | the Philosopher (Ethic. x, 2,4). But more seek sensible ~
126 2, 31 | Philosopher says ~(Ethic. x, 7) that "the greatest pleasure
127 2, 31 | as is proved in ~Metaph. x, 4. But sadness is contrary
128 2, 31 | form, as ~stated in Metaph. x, 4. Therefore there is no
129 2, 31 | another, as stated in Ethic. x, 5. Therefore some pleasures ~
130 2, 32 | says (Ethic. vii, 12,13; x, 4) that ~"pleasure is a
131 2, 32 | stated in Ethic. vii, 14 and x, 4, it seems that ~doing
132 2, 32 | Philosopher says (Ethic. x, 7): since in the latter ~
133 2, 32 | new," as stated in ~Ethic. x, 4, since more perfect operation
134 2, 33 | As is stated in Ethic. x, 5, "appropriate pleasures ~
135 2, 33 | operation (Ethic. vii, 12; x, 4), i.e. either in its
136 2, 33 | the Philosopher ~(Ethic. x, 4), "pleasure does not
137 2, 33 | Philosopher says (Ethic. x, 4) that "pleasure ~perfects
138 2, 33 | Philosopher says (Ethic. ~x, 4) that "pleasure perfects
139 2, 33 | Philosopher says (Ethic. x, 4) that "pleasure perfects ~
140 2, 33 | sense it is said in Ethic. x, 5 that "pleasures ~increase
141 2, 34 | because, as stated in Ethic. x, 5 "the virtuous man is
142 2, 34 | that, As stated in Ethic. x, 2,[3] some have maintained
143 2, 34 | all the rest" (Metaph. x, 1). But pleasure is not
144 2, 34 | all ~movements (Metaph. x, 1). But pleasures are various
145 2, 34 | operations," as stated in Ethic. x, 5. Therefore ~pleasures
146 2, 35 | Philosopher says (Metaph. x, 4), contrariety is a ~difference
147 2, 35 | as is evident from Ethic. x, 5. ~Therefore every sorrow
148 2, 35 | that, As stated in Metaph. x, 4 contrariety is a difference
149 2, 35 | stated in Ethic. vii, 12,13; x, 4. But the work of ~contemplation
150 2, 35 | same (Topic. ~i, 13; Ethic. x, 3). This, however, is to
151 2, 35 | Augustine says (De Trin. x, 12), "love is felt ~more
152 2, 36 | other, as stated ~in Metaph. x, 4: and consequently sorrow
153 2, 36 | Philosopher says (Ethic. x, 3) that "this opinion,"
154 2, 37 | Philosopher says (Ethic. x, 4) that "pleasure ~perfects
155 2, 37 | sorrow hinders it" (Ethic. ~x, 5).~Aquin.: SMT FS Q[37]
156 2, 39 | operation," as stated in ~Ethic. x, 5. Therefore sorrow is
157 2, 40 | is one contrary" (Metaph. x, 5). But fear is contrary
158 2, 45 | another," as stated in Metaph. x, 4. Now that which is ~farthest
159 2, 48 | Augustine observes (De Trin. x, 12). Consequently when
160 2, 49 | Philosopher says (De Hist. Animal. x, 1), that man, or one of
161 2, 52 | Philosopher says (Ethic. x, 2,3): "Health itself may
162 2, 59 | states ~(Ethic. vii, 13; x, 5). But a hindrance to
163 2, 61 | simultaneous" (Categor. x), so that one is not principal
164 2, 61 | Philosopher says ~(Ethic. x, 8) that "it is absurd to
165 2, 61 | Philosopher declares in Ethic. x, 7, and as ~Scripture often
166 2, 64 | Philosopher explains (Metaph. x, text. 22,23). But there
167 2, 64 | intellect, as ~stated in Metaph. x, text. 5; because there
168 2, 67 | unworthy of the gods" ~(Ethic. x, 8)], as stated in Ethic.
169 2, 67 | 8)], as stated in Ethic. x, 8. Therefore neither in
170 2, 68 | Augustine states (De Civ. Dei x, 1). Therefore the gift
171 2, 70 | Augustine says (De Trin. x, 10), "we enjoy ~[*'Fruimur',
172 2, 71 | contrary, as proved in Metaph. x, text. 17. Now sin and malice ~
173 2, 72 | Phys. v, text. 4; Ethic. x, 4); yet even terms of movement ~
174 2, 72 | Philosopher ~declares (Ethic. x, 4); and the same can apply
175 2, 72 | form," as stated in Metaph. x, text. 13,14. Now vices
176 2, 74 | states ~(De Duabus Anim. x, 10,11). Therefore it is
177 2, 74 | Augustine says (De Duabus Anim. x, 10) that "no one sins except
178 2, 74 | Philosopher states (Ethic. x, 3,5). ~Now the inward thought
179 2, 74 | action, as stated in Ethic. x, ~4, and again, that since
180 2, 75 | Augustine says (De Duabus Anim. x, 10,11; Retract. i, ~9)
181 2, 77 | states (De Hist. Animal. x, 1). Therefore weakness
182 2, 77 | s exposition ~(Confess. x); or to the concupiscence
183 2, 81 | Augustine states (Gen. ad lit. x, 18, seqq.).~Aquin.: SMT
184 2, 81 | Augustine's (Gen. ad lit. x). Cf. Summa Theologica TP,
185 2, 82 | Philosopher states (Ethic. x, 7). ~Therefore original
186 2, 84 | as stated in Ethic. i, 7; x, 6,7,[8] and ~this "gluttony"
187 2, 85 | differ generically" ~(Metaph. x, text. 26). But man is of
188 2, 87 | Philosopher declares (Ethic. x, 9). Now sin does not bring
189 2, 90 | Philosopher says (Ethic. x, ~9). But this coercive
190 2, 91 | versa, as stated in Metaph. x, text. 5. Therefore no law
191 2, 91 | certain, as stated in Metaph. ~x, text. 3. But the dictates
192 2, 96 | certain, as stated in ~Metaph. x. Since therefore in human
193 2, 96 | many; ~wherefore (Metaph. x, text. 4) the Philosopher
194 2, 96 | measures, as stated in Metaph. x, text. 3,4, since different ~
195 2, 100 | Philosopher says (Ethic. ~x, 5).~Aquin.: SMT FS Q[100]
196 2, 100 | evil, as stated in Ethic. x, 9. Wherefore a threat of
197 2, 100 | punishment, as stated in Ethic. x, 9, because ~that properly
198 2, 105 | Philosopher says (Ethic. x, 9), the paternal ~authority
199 2, 107 | Opus Imp. in Matth., Hom. x [*The work of an unknown ~
200 2, 109 | Augustine says (De Duab. Anim. x, ~xi; De Libero Arbit. iii,
201 2, 10 | Augustine (De Duabus ~Anim. x, xi). Now unbelief is a
202 2, 14 | Augustine ~says (Confess. x), "all love to know the
203 2, 14 | Philosopher says (Ethic. x, 4,5) that we all do best
204 2, 22 | the moral virtues (Ethic. x, 7,8): ~whereas the love
205 2, 23 | speaking to God, says (Confess. x) "He loves ~Thee less, who
206 2, 23 | Augustine states (Confess. x). This makes us love God
207 2, 26 | Augustine says (De Trin. x, 1). Now ~we do not know
208 2, 32 | Augustine says (Confess. x) that God commands us to
209 2, 32 | Moreover, Chrysostom [*Hom. x in the Opus Imperfectum,
210 2, 32 | Philosopher states (Ethic. vii, x). ~Accordingly just as love
211 2, 33 | says (De Instit. Monast. x, [*De ~Institutione Caeobiorum]): "
212 2, 33 | says (De Instit. ~Monast. x) that "sloth arises from
213 2, 33 | says (De ~Instit. Monast. x): "Experience shows that
214 2, 33 | says (De Instit. Caenob. x, ~l) that "sloth is well
215 2, 33 | the Philosopher ~(Ethic. x, 6). Now in the avoidance
216 2, 33 | Cassian (De Instit. Caenob. x, 1). But Gregory more fittingly (
217 2, 37 | Council of Piacenza, cap. x; cf. Can. ~Ordinationes,
218 2, 38 | says (QQ. in Hept., qu. x, super Jos.): "A just war ~
219 2, 38 | Augustine says (QQ. in Hept. qu. x super Jos): ~"Provided the
220 2, 39 | hence Isidore says (Etym. x) that the word "rixosus ~[
221 2, 40 | according to Isidore (Etym. x), "a seditious man is one ~
222 2, 43 | stated in De Causis, prop. x, xvii. Wherefore from ~the
223 2, 44 | Further, Isidore says (Etym. x, under the letter S) that "
224 2, 44 | according to ~Gregory (Moral. x, 49). Therefore folly is
225 2, 44 | wherefore Isidore says (Etym. x, under the letter of S): "
226 2, 44 | the same authority (Etym. x), in that folly implies ~
227 2, 44 | as Isidore says (Etym. x) "is so named from sapor ~[
228 2, 44 | According to Isidore (Etym. x), "unwisdom is contrary
229 2, 44 | Gregory declares (Moral. x, 49). Sometimes however
230 2, 44 | according to Gregory (Moral. x, 29) ~"the wisdom of this
231 2, 45 | As Isidore says (Etym. x): "A prudent man is one
232 2, 45 | wherefore Isidore says (Etym. x) that "a ~solicitous man
233 2, 45 | According to Isidore (Etym. x), a man is said to be ~solicitous
234 2, 45 | Philosopher remarks ~(Ethic. x, 7) "the life which is according
235 2, 47 | contrary, Isidore says (Etym. x): "A solicitous man is one
236 2, 47 | according to Isidore (Etym. x), "a prudent man ~is one
237 2, 49 | man, as stated in Ethic. x. ~But {euboulia} (deliberating
238 2, 52 | Isidore observes (Etym. x) ~"a negligent man is one
239 2, 53 | to scorn," says (Moral. x, 29): "The wisdom of ~this
240 2, 56 | as Isidore says (Etym. ~x), "a man is said to be just
241 2, 56 | less, ~as stated in Metaph. x [*Didot ed., ix, 5; Cf.
242 2, 57 | declares (De Duabus Anim. x). ~Therefore injustice is
243 2, 63 | Philosopher says (Ethic. x, 9) that "a father's ~words
244 2, 64 | contrary, Isidore says (Etym. x): "'Fur' [thief] is derived
245 2, 64 | wherefore Isidore ~says (Etym. x) that "he who commits a
246 2, 64 | Inst. II, i, 39: Cod. X, xv, De Thesauris]. ~Hence
247 2, 65 | Philosopher states (Ethic. x, 9), so too the ~sentence
248 2, 66 | Augustine declares (De Trin. x, 1). Therefore the ~accusation
249 2, 70 | wherefore, Isidore says (Etym. x) that a reviler [contumeliosus] "
250 2, 72 | backbiting. Isidore says (Etym. x): "The susurro [tale-bearer]
251 2, 77 | remoteness, according to Metaph. ~x [*Didot. ed. ix, 4]. Wherefore
252 2, 78 | For Isidore says (Etym. x) that a ~man is said to
253 2, 78 | wherefore Isidore ~says (Etym. x) that "a kind man is one
254 2, 79 | Augustine says (De Civ. Dei x, 1) that "since in ~speaking
255 2, 79 | Augustine states (De Civ. Dei x, 1). And we are ~bound to
256 2, 79 | as Isidore says (Etym. x), "according to Cicero,
257 2, 79 | Augustine (De Civ. Dei ~x, 3) it may also take its
258 2, 79 | Augustine ~states (De Civ. Dei x, 1).~Aquin.: SMT SS Q[81]
259 2, 79 | Augustine says (De Civ. Dei x, 6): "Any action whereby
260 2, 79 | Augustine says (De Civ. Dei x, 5): "The visible sacrifice
261 2, 79 | according to Isidore (Etym. x). ~In either case the signification
262 2, 80 | Decii (Decad. I, viii, 9; x, 28). Hence devotion is
263 2, 81 | contrary, Isidore says (Etym. x) that "to pray is to speak."
264 2, 82 | to Augustine (De Civ. Dei x, 3): whereas adoration ~
265 2, 82 | Augustine says (De Civ. Dei x, 4): "Many tokens of ~Divine
266 2, 83 | Augustine says (De Civ. Dei x, 5,19) that sacrifices are ~
267 2, 83 | Augustine states (De ~Civ. Dei x, 19). Moreover we find that
268 2, 83 | Augustine says ~(De Civ. Dei x, 19), "the demons rejoice,
269 2, 83 | Augustine says (De Civ. Dei x, 6): "A true sacrifice is
270 2, 84 | Damasus [*Damasus I] quoted X, qu. i ~[*Can. Hanc consuetudinem],
271 2, 89 | Augustine say (Confess. x, 33): "I am inclined to
272 2, 89 | Augustine says ~(Confess. x, 33): "When it befalls me
273 2, 89 | Augustine remarks ~(Confess. x, 33), "each affection of
274 2, 90 | Further, Isidore says (Etym. x): "Cicero [*De Natura Deorum
275 2, 92 | Augustine says (De Civ. Dei x, 19), ~"external sacrifices
276 2, 94 | Augustine says (De Civ. Dei x, 9): "Porphyry confesses
277 2, 94 | to Augustine (De Civ. Dei x, 11), that "by herbs, stones, ~
278 2, 94 | Augustine adds (De Civ. Dei x, 11), "all these things ~
279 2, 97 | contrary, Isidore says (Etym. x) that "a man is said to
280 2, 99 | Augustine says (De Civ. Dei x) that piety denotes, ~properly
281 2, 99 | Augustine says (De Civ. Dei x), "the term piety is often ~
282 2, 99 | Augustine says (De Civ. Dei x), "we are said to give homage ~
283 2, 99 | to Augustine (De Civ. Dei x). ~Therefore piety is not
284 2, 100 | Augustine (De ~Civ. Dei x), we are said to worship
285 2, 101 | Augustine says (De Civ. Dei x), that "the homage due to ~
286 2, 108 | Augustine says (Contra Mend. x): "Let no one doubt that ~
287 2, 108 | Gen. xxvi; Contra Mend. x; Contra Faust. ~xxii). Wherefore
288 2, 108 | Augustine says ~(Contra Mend. x).~Aquin.: SMT SS Q[110]
289 2, 109 | contrary, Isidore says (Etym. x): "'Hypocrite' is a Greek
290 2, 109 | As Isidore says (Etym. x), "the word hypocrite is
291 2, 109 | Philosopher (Metaph. text. 13, 24, x), ~"contrariety is opposition
292 2, 116 | according to Isidore (Etym. x), "the covetous [avarus] ~
293 2, 121 | connatural habit" (Ethic. x, 4,6,8). Now the ~brave
294 2, 127 | Further, Isidore says (Etym. x) that a man "is said to
295 2, 132 | as stated in Metaph. ~x. Hence magnificence observes
296 2, 136 | As Isidore says (Etym. x) "a person is said to be ~
297 2, 139 | for Isidore says (Etym. x): "An honest ~man is one
298 2, 143 | according to Isidore (Etym. x) "honesty means an ~honorable
299 2, 143 | As Isidore says (Etym. x) "honesty means an honorable ~
300 2, 143 | Philosopher remarks (Ethic. x, 2). Therefore the honest
301 2, 144 | Augustine says (Confess. x, 11) addressing himself
302 2, 146 | Augustine says (Confess. x, 31): "Who ~is it, Lord,
303 2, 146 | according to Ethic. i, 8; x, 3,7,8. Therefore the vice
304 2, 148 | Augustine says (Confess. x, 31): "Drunkenness is far
305 2, 150 | Philosopher shows (Ethic. x, 7), and as our Lord declared (
306 2, 151 | As Isidore says (Etym. x), "a lustful man is one
307 2, 154 | Augustine [*De Duab. Anim. x, xi] sin is ~chiefly an
308 2, 157 | Further, Isidore says (Etym. x) that "severity is as it
309 2, 159 | Isidore observes (Etym. x), "a humble man is so called ~
310 2, 160 | wherefore Isidore says (Etym. x): "A man is ~said to be
311 2, 160 | Grad. Humil. et Superb. x, seqq.] also reckons twelve
312 2, 164 | latter, Isidore says (Etym. x) that "a studious man is ~
313 2, 165 | Philosopher states ~(Ethic. x, 7,8). Hence there may be
314 2, 165 | Augustine says (Confess. ~x, 35), "I go no more to see
315 2, 165 | to Augustine ~(Confess. x, 35) "it is called concupiscence
316 2, 166 | Philosopher says (Ethic. x, 6) that "playful actions ~
317 2, 166 | operation, as stated in Ethic. x, ~6, it follows that "lack
318 2, 178 | wherefore he declares (Ethic. x, ~8) that the moral virtues
319 2, 178 | the Philosopher (Ethic. x, 7) ~places man's ultimate
320 2, 178 | operation, as stated ~in Ethic. x, 4. Now the contemplation
321 2, 178 | Augustine says (Confess. x, 40), ~"Thou admittest me
322 2, 178 | the Philosopher ~(Ethic. x, 7), "is better than the
323 2, 178 | Philosopher observes (Ethic. x, 7).~Aquin.: SMT SS Q[180]
324 2, 178 | something divine" ~(Ethic. x, 7), namely the intellect,
325 2, 179 | the Philosopher (Ethic. x, 8) subordinates the ~moral
326 2, 179 | Philosopher says (Ethic. x, 8) that prudence ~pertains
327 2, 180 | by eight ~reasons (Ethic. x, 7,8). The first is, because
328 2, 184 | to Augustine (De Civ. Dei x, 3). Therefore it ~would
329 2, 184 | Augustine says (Confess. x, 29), speaking to God: ~"
330 2, 184 | Philosopher asserts (Ethic. x, 7,8). ~Now wealth conduces
331 2, 184 | Philosopher asserts (Ethic. x, 8) that "for actions many
332 2, 186 | Conferences of the Fathers (Coll. x, ~3) that the Abbot Serapion
333 2, 186 | Philosopher says (Ethic. x, 8) that "many things ~are
334 2, 187 | Augustine ~says (De Civ. Dei x, 3 [*Cf. De Vera Relig.
335 2, 187 | to civil law [*Cod. IV, x, de Oblig. et Action, ~12]
336 3, 5 | the same way (De ~Trin. x).~Aquin.: SMT TP Q[5] A[
337 3, 15 | Augustine says (Gen. ad lit. x, 20), Christ was in Adam ~
338 3, 15 | For ~Hilary says (De Trin. x): "Since with Christ to
339 3, 15 | Further, Hilary says (De Trin. x): "I ask those who think
340 3, 21 | Hence Hilary says (De Trin. x): "He did not need prayer.
341 3, 21 | For Hilary says (De Trin. x): "Although His word of
342 3, 22 | Augustine says (De Civ. Dei x, 5): "Every visible ~sacrifice
343 3, 22 | Augustine says (De Civ. De. x, 20): "Christ Himself both
344 3, 26 | Augustine says (Contra Felic. x): "One is the Person of
345 3, 28 | Jerome, Adversus Helvid. x]: which is clearly false,
346 3, 31 | Augustine says (Gen. ad lit. x) that the ~flesh of Christ
347 3, 31 | Augustine says (Gen. ad lit. x) that in whatever way ~Christ
348 3, 31 | Augustine says (Gen. ad lit. x) that "human nature ever ~
349 3, 31 | Augustine says (Gen. ad lit. x). But all flesh subject
350 3, 31 | Augustine says (Gen. ad lit. x) that "Christ did not ~pay
351 3, 32 | Augustine says (Gen. ad lit. x), Christ's body ~"was taken
352 3, 36 | Wherefore Gregory says (Hom. ~x in Evang.): "After the birth
353 3, 36 | as ~Gregory says (Hom. x in Evang.): "To the Jews,
354 3, 36 | salvation of all" (Gregory, Hom. x in ~Evang.). And hereby,
355 3, 36 | hereby, as Gregory says (Hom. x in Evang.), we are taught
356 3, 37 | be obedient" [*Bede, Hom. x in Evang.]. Wherefore He
357 3, 38 | commenting ~on St. John (Hom. x in Matth.).~Aquin.: SMT
358 3, 38 | commenting on Matthew (Hom. x in Matth.), "it was ~wonderful
359 3, 38 | because, as Bede says (Hom. x in Circumcis.), "under the ~
360 3, 39 | as Chrysostom says (Hom. x in Matth.), "the law was ~
361 3, 39 | sermon for the Epiphany (x): "As of ~yore the waters
362 3, 40 | comments as follows (Hom. x): "It was a ~marvelous and
363 3, 46 | because ~Hilary (De Trin. x) says: "God's only-begotten
364 3, 47 | of ~Ephesus (P. iii, cap. x): "Just as he who tears
365 3, 48 | Augustine says (De Civ. Dei x) that "a visible sacrifice ~
366 3, 48 | Augustine says (De Civ. Dei x): "A true sacrifice is every
367 3, 60 | Augustine says (De Civ. Dei x): "The visible sacrifice ~
368 3, 60 | transposed" (Peri Herm. x).~
369 3, 82 | Augustine says (De Civ. Dei x). Hence by partaking of
370 3, 86 | Gregory, who says (Hom. x super Ezech.): "When a man
371 Suppl, 3 | causes, ~as stated in Ethic. x, 5. Thus he who delights
372 Suppl, 4 | same (Ethic. vii, 13,14; ~x, 5). Therefore one should
373 Suppl, 14| thus Anselm says (Proslog. x) that "God is just ~when
374 Suppl, 40| as Gregory says (Moral. ~x, 30), "it is not wealth
375 Suppl, 49| the Philosopher (Ethic. x, 3,4) ~the same judgment
376 Suppl, 74| on the Assumption [*Ep. x ad Paul. et ~Eustoch., now
377 Suppl, 74| ten by its ~square, for 10 X 10 = 100, and 100 X 10 =
378 Suppl, 74| for 10 X 10 = 100, and 100 X 10 = 1,000. Again in Ps.
379 Suppl, 78| Philosopher states (Ethic. x, 7), wherefore the happiness
380 Suppl, 78| Philosopher says (Ethic. vii, 12, x, 5), the ~pleasures of the
381 Suppl, 87| to Dionysius (Div. Nom. x). Therefore it becomes the
382 Suppl, 90| 1]], as stated in Ethic. x, 8.~Aquin.: SMT XP Q[93]
383 Suppl, 91| Philosopher says (Ethic. x, 4) that "the ~most perfect
384 Suppl, 92| principal in him ~(Ethic. x, 7): whereas a dowry is
385 Suppl, 92| declares (Ethic. i, 7; x, 7,8). Accordingly Boethius
386 Suppl, 93| of 30. ~Again 100 is 60 X 40, which latter number
387 Suppl, 93| number is the product of 4 X 10, and ~the number 4 is
388 Suppl, 94| the Philosopher (Metaph. ~x). But this fire of ours
389 Appen1, 1| operation, as stated in Ethic. x, 4. Therefore punishment
390 Appen1, 2| Augustine says [*De Trin. x, 10]. ~Hence the complacency
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