Part, Question
1 1, 20 | love, as ~their root and origin. For nobody desires anything
2 1, 27 | according to the relations of origin, the order of the doctrine
3 1, 27 | firstly, the question of origin or procession; secondly,
4 1, 27 | secondly, the ~relations of origin; thirdly, the persons.~Aquin.:
5 1, 27 | sense it signifies the origin of a living being from a
6 1, 28 | distinction but that of origin. ~But one relation does
7 1, 29 | belong to God as ~regards the origin of the term, nevertheless
8 1, 29 | as regards its ~source of origin, since He does not underlie
9 1, 29 | God is only by relation of origin, as stated above ~(Q[28],
10 1, 32 | persons is ~distinguished by origin of generation and procession (
11 1, 32 | and the Son are the common origin of the ~Holy Ghost, so it
12 1, 32 | multiplied by reason of their origin: ~and origin includes the
13 1, 32 | reason of their origin: ~and origin includes the idea of someone
14 1, 33 | not signify priority, but ~origin. For what a term signifies,
15 1, 33 | respectively of innascibility and origin."~Aquin.: SMT FP Q[33] A[
16 1, 33 | nothing but the principle of origin. We must ~therefore say
17 1, 34 | persons are ~distinguished by origin (Q[27], AA[3],4,5). Hence
18 1, 34 | which habitude no trace of ~origin is conveyed, but only a
19 1, 35 | requires also the idea of origin; because, as Augustine says (
20 1, 35 | whatever imports procession or origin in God, belongs to the ~
21 1, 36 | other, except relations of origin, as proved above (Q[28],
22 1, 36 | And ~opposite relations of origin are to be understood as
23 1, 36 | applied to all that denotes origin of any kind. For we use
24 1, 36 | to ~describe any kind of origin; as when we say that a line
25 1, 36 | the Son, inasmuch as ~the origin of one is distinguished
26 1, 36 | is distinguished from the origin of the other; but the ~difference
27 1, 36 | the ~difference itself of origin comes from the fact that
28 1, 37 | 3), and yet express the origin rather than the ~relation
29 1, 37 | proceeds from both. As regards origin, ~therefore, the Holy Ghost
30 1, 38 | belong to another, either by origin, as the Son belongs to the ~
31 1, 38 | belonging to another through its origin. ~Nevertheless, the Holy
32 1, 38 | this one's" through its origin ~only; and in this sense
33 1, 38 | imply subjection, ~but only origin, as regards the giver; but
34 1, 38 | to the Giver ~through its origin; and thus it imports the
35 1, 38 | imports the property of the origin of the ~Holy Ghost - that
36 1, 39 | So this does not ~imply origin; nor is it personal, but
37 1, 40 | persons, and these ~are "origin" and "relation." Although
38 1, 40 | mode of signification; for "origin" is signified by ~way of
39 1, 40 | hypostases are distinguished by origin, so that we may say ~that
40 1, 40 | matter or their form. Now origin of ~a thing does not designate
41 1, 40 | is against the nature of ~origin that it should constitute
42 1, 40 | hypostasis or person. For origin taken ~in an active sense
43 1, 40 | while in a passive sense origin, as ~"nativity," signifies
44 1, 40 | rather by relations than by origin. For, although in both ~
45 1, 40 | Begotten" ~signifies the origin which is not distinctive
46 1, 40 | the relations, but only by origin; so ~that the Father is
47 1, 40 | divine hypostases. For ~origin has in God an active and
48 1, 40 | the order of intelligence, origin, in the passive sense, simply ~
49 1, 40 | person proceeding; because ~origin, as passively understood,
50 1, 40 | the property. Likewise, origin signified actively is prior ~
51 1, 41 | distinction is founded on origin. ~But origin can be properly
52 1, 41 | founded on origin. ~But origin can be properly designated
53 1, 41 | to ~signify the order of origin in the divine persons, we
54 1, 41 | 1/1~Reply OBJ 1: Every origin is designated by an act.
55 1, 41 | there is a ~twofold order of origin: one, inasmuch as the creature
56 1, 41 | essence. Another order of origin in God regards the ~procession
57 1, 41 | designate the ~order of this origin are called notional; because
58 1, 41 | must ~consider that the origin of one thing from another
59 1, 41 | its primary ~sense, means origin of movement; for, as movement
60 1, 41 | called "passion," so the origin of movement ~itself as beginning
61 1, 41 | nothing ~more than order of origin, in so far as action proceeds
62 1, 41 | Action, so far as it means origin of movement, naturally ~
63 1, 41 | the distinction only of origin remaining as explained above (
64 1, 42 | but not the ~principle of origin.~Aquin.: SMT FP Q[42] A[
65 1, 42 | principle, according to origin, without priority, exists
66 1, 42 | likewise be order according to ~origin, without priority; and this
67 1, 42 | signifies the notion of origin in ~general, not a special
68 1, 42 | general, not a special kind of origin.~Aquin.: SMT FP Q[42] A[
69 1, 42 | Persons according to ~natural origin.~Aquin.: SMT FP Q[42] A[
70 1, 42 | not; and so the order of origin is more correctly called ~
71 1, 42 | iii, 13), "The question of origin is, Who is from whom? but
72 1, 42 | essence, the relation and the origin; and ~according to each
73 1, 42 | of the other. Regarding origin also, it is ~clear that
74 1, 43 | battle; or according to origin, as a tree ~sends forth
75 1, 43 | one way the procession of origin from the sender, and as ~
76 1, 43 | means only procession of origin, which is according to ~
77 1, 43 | having only ~distinction of origin.~Aquin.: SMT FP Q[43] A[
78 1, 43 | words ~that express the origin of the divine persons. For
79 1, 43 | procession according to origin, as above expounded. ~Hence,
80 1, 43 | him and ~that He has His origin from another. Hence, since
81 1, 43 | Since mission implies the origin of the person Who is sent, ~
82 1, 43 | of ~mission according to origin, in this sense the Son's
83 1, 43 | divine person except from origin. ~Therefore the divine person
84 1, 61 | a ~general way, of their origin. Such consideration is threefold.
85 1, 65 | opinions seem to have a common origin; they all, in fact, ~sought
86 1, 66 | its formation, but only in origin or the order ~of nature,
87 1, 66 | distinction, but only in origin and nature, as ~Augustine
88 1, 66 | not by duration, but by origin. ~According to others, however,
89 1, 66 | formless matter precede time by origin or nature.~Aquin.: SMT FP
90 1, 69 | of ~duration, but only of origin and nature. He says that
91 1, 69 | formation, in time, but only in ~origin; nor yet that one formation
92 1, 69 | priority not of time, but of ~origin only. But in the third place
93 1, 69 | also with a priority of origin only. ~Therefore the words, "
94 1, 69 | created all things in their origin or causes, and from ~this
95 1, 75 | man, and secondly of his ~origin. Now the theologian considers
96 1, 75 | the intellect, not ~as its origin of action, but on the part
97 1, 77 | according to their natural origin, they proceed from the ~
98 1, 77 | opposition does not prevent the origin of one from another, ~because
99 1, 37 | 3), and yet express the origin rather than the ~relation
100 1, 37 | proceeds from both. As regards origin, ~therefore, the Holy Ghost
101 1, 38 | belong to another, either by origin, as the Son belongs to the ~
102 1, 38 | belonging to another through its origin. ~Nevertheless, the Holy
103 1, 38 | this one's" through its origin ~only; and in this sense
104 1, 38 | imply subjection, ~but only origin, as regards the giver; but
105 1, 38 | to the Giver ~through its origin; and thus it imports the
106 1, 38 | imports the property of the origin of the ~Holy Ghost - that
107 1, 39 | So this does not ~imply origin; nor is it personal, but
108 1, 40 | persons, and these ~are "origin" and "relation." Although
109 1, 40 | mode of signification; for "origin" is signified by ~way of
110 1, 40 | hypostases are distinguished by origin, so that we may say ~that
111 1, 40 | matter or their form. Now origin of ~a thing does not designate
112 1, 40 | is against the nature of ~origin that it should constitute
113 1, 40 | hypostasis or person. For origin taken ~in an active sense
114 1, 40 | while in a passive sense origin, as ~"nativity," signifies
115 1, 40 | rather by relations than by origin. For, although in both ~
116 1, 40 | Begotten" ~signifies the origin which is not distinctive
117 1, 40 | the relations, but only by origin; so ~that the Father is
118 1, 40 | divine hypostases. For ~origin has in God an active and
119 1, 40 | the order of intelligence, origin, in the passive sense, simply ~
120 1, 40 | person proceeding; because ~origin, as passively understood,
121 1, 40 | the property. Likewise, origin signified actively is prior ~
122 1, 41 | distinction is founded on origin. ~But origin can be properly
123 1, 41 | founded on origin. ~But origin can be properly designated
124 1, 41 | to ~signify the order of origin in the divine persons, we
125 1, 41 | 1/1~Reply OBJ 1: Every origin is designated by an act.
126 1, 41 | there is a ~twofold order of origin: one, inasmuch as the creature
127 1, 41 | essence. Another order of origin in God regards the ~procession
128 1, 41 | designate the ~order of this origin are called notional; because
129 1, 41 | must ~consider that the origin of one thing from another
130 1, 41 | its primary ~sense, means origin of movement; for, as movement
131 1, 41 | called "passion," so the origin of movement ~itself as beginning
132 1, 41 | nothing ~more than order of origin, in so far as action proceeds
133 1, 41 | Action, so far as it means origin of movement, naturally ~
134 1, 41 | the distinction only of origin remaining as explained above (
135 1, 42 | but not the ~principle of origin.~Aquin.: SMT FP Q[42] A[
136 1, 42 | principle, according to origin, without priority, exists
137 1, 42 | likewise be order according to ~origin, without priority; and this
138 1, 42 | signifies the notion of origin in ~general, not a special
139 1, 42 | general, not a special kind of origin.~Aquin.: SMT FP Q[42] A[
140 1, 42 | Persons according to ~natural origin. ~Aquin.: SMT FP Q[42] A[
141 1, 42 | not; and so the order of origin is more correctly called ~
142 1, 42 | iii, 13), "The question of origin is, Who is from whom? but
143 1, 42 | essence, the relation and the origin; and ~according to each
144 1, 42 | of the other. Regarding origin also, it is ~clear that
145 1, 43 | battle; or according to origin, as a tree ~sends forth
146 1, 43 | one way the procession of origin from the sender, and as ~
147 1, 43 | means only procession of origin, which is according to ~
148 1, 43 | having only ~distinction of origin.~Aquin.: SMT FP Q[43] A[
149 1, 43 | words ~that express the origin of the divine persons. For
150 1, 43 | procession according to origin, as above expounded. ~Hence,
151 1, 43 | him and ~that He has His origin from another. Hence, since
152 1, 43 | Since mission implies the origin of the person Who is sent, ~
153 1, 43 | of ~mission according to origin, in this sense the Son's
154 1, 43 | divine person except from origin. ~Therefore the divine person
155 1, 62 | a ~general way, of their origin. Such consideration is threefold.
156 1, 66 | opinions seem to have a common origin; they all, in fact, ~sought
157 1, 67 | its formation, but only in origin or the order ~of nature,
158 1, 67 | distinction, but only in origin and nature, as ~Augustine
159 1, 67 | not by duration, but by origin. ~According to others, however,
160 1, 67 | formless matter precede time by origin or nature.~Aquin.: SMT FP
161 1, 70 | of ~duration, but only of origin and nature. He says that
162 1, 70 | formation, in time, but only in ~origin; nor yet that one formation
163 1, 70 | priority not of time, but of ~origin only. But in the third place
164 1, 70 | also with a priority of origin only. ~Therefore the words, "
165 1, 70 | created all things in their origin or causes, and from ~this
166 1, 74 | man, and secondly of his ~origin. Now the theologian considers
167 1, 74 | the intellect, not ~as its origin of action, but on the part
168 1, 76 | according to their natural origin, they proceed from the ~
169 1, 76 | opposition does not prevent the origin of one from another, ~because
170 1, 77 | of the intellect has its origin in ~the senses: yet, in
171 1, 83 | animals there are and ~the origin of each? Did they not seek
172 1, 91 | that the Church takes her origin from ~Christ. Wherefore
173 1, 92 | Persons is only according to origin, or, rather, relations of ~
174 1, 92 | or, rather, relations of ~origin. Now the mode of origin
175 1, 92 | origin. Now the mode of origin is not the same in all things,
176 1, 111 | proceeding from the Father by origin; and begins to be in a new
177 1, 114 | called in respect of their origin, ~forasmuch as they are
178 2, 29 | things as ~in its cause and origin. And thus man sometimes
179 2, 53 | essence of a habit has its origin, not in the habit, but ~
180 2, 73 | contempt of God, which is the origin of all sins.~Aquin.: SMT
181 2, 81 | causing sin, by way of ~origin. Wherefore we must speak
182 2, 81 | is transmitted, by way of origin to his ~descendants?~(2)
183 2, 81 | their descendants, by way of origin?~(3) Whether original sin
184 2, 81 | descendants, by way of origin?~Aquin.: SMT FS Q[81] A[
185 2, 81 | contracted by others, by way of origin. For it is written (Ezech.
186 2, 81 | of his parents by way of origin.~Aquin.: SMT FS Q[81] A[
187 2, 81 | not transmitted by way of origin, unless ~its subject be
188 2, 81 | not transmitted by way of origin, as was shown in the FP,
189 2, 81 | be transmitted by way of origin.~Aquin.: SMT FS Q[81] A[
190 2, 81 | transmitted by way of human origin, is ~caused by the semen.
191 2, 81 | be contracted by way of origin.~Aquin.: SMT FS Q[81] A[
192 2, 81 | who are so from their origin. Therefore nothing ~which
193 2, 81 | nothing ~which comes by way of origin is blameworthy or sinful.~
194 2, 81 | therefore ~that through origin from the first man sin entered
195 2, 81 | descendants, by way ~of origin. For this reason children
196 2, 81 | be ~transmitted by way of origin to his descendants, various
197 2, 81 | are transmitted by way of origin from parent to child, and ~
198 2, 81 | a defect by ~the way of origin seems to exclude the notion
199 2, 81 | transmitted by ~the way of origin from father to son, even
200 2, 81 | that which he has from his origin, ~if we consider the man
201 2, 81 | children, by the ~way, of origin, the sin which he has from
202 2, 81 | contract, by the way of origin, the ~sins of their nearer
203 2, 81 | be transmitted ~by way of origin. The reason is that a man
204 2, 81 | guilt, either in ~their origin, or by imitation, because
205 2, 81 | transmitted, by the way of origin, ~to all men?~Aquin.: SMT
206 2, 81 | transmitted, by the way of origin, to all men. Because death
207 2, 82 | inborn" due to our corrupt ~origin.~Aquin.: SMT FS Q[82] A[
208 2, 82 | man through his corrupt origin. As to the first, original
209 2, 82 | principle of our corrupt origin, from which principle ~original
210 2, 83 | sin is ~caused through our origin. Consequently that part
211 2, 83 | first reached by man's origin, is the primary subject
212 2, 83 | of original sin. ~Now the origin reaches the soul as the
213 2, 83 | but through his ~natural origin, which is effected by the
214 2, 84 | their final cause, which origin is formal, as stated above (
215 2, 84 | the character ~of primary origin, as covetousness which is
216 2, 84 | character ~of proximate origin in respect of several sins.~
217 2, 84 | cause. Now this kind of ~origin may take place in two ways.
218 2, 84 | sins. But this kind of origin does not come under the
219 2, 84 | another, so that this kind of origin can come under the consideration
220 2, 91 | inclination, and not as to its origin. And yet if the inclination
221 2, 95 | 1) Its utility.~(2) Its origin.~(3) Its quality.~(4) Its
222 2, 102 | to us through our carnal origin, from the sin of our first
223 2, 105 | by reason of their base origin, were excluded ~from the "
224 2, 105 | successors ~according to carnal origin, might at least have them
225 2, 113 | ungodly consists as to ~its origin in the infusion of grace.
226 2, 1 | is by the relations of ~origin, knowledge of the Father
227 2, 8 | because distinction is the ~origin of number. Now the gift
228 2, 12 | For ~that which is the origin of all sins, does not, seemingly,
229 2, 12 | apostasy seems ~to be the origin of every sin, for it is
230 2, 18 | the fact that love is the origin of fear, it does not ~follow
231 2, 18 | of God, since love is the origin of all the emotions, and
232 2, 18 | humility, but that it is its origin. For the gifts of the Holy
233 2, 18 | the Holy Ghost are ~the origin of the intellectual and
234 2, 18 | theological virtues are the origin of the gifts, ~as stated
235 2, 19 | only a sin but also the origin of ~other sins.~Aquin.:
236 2, 20 | since self-love is the origin of sin, according to Augustine (
237 2, 24 | Ethic. ix, 4,8, that "the origin of friendly relations with
238 2, 25 | with us by their natural origin, a connection which cannot
239 2, 25 | be ~severed, since that origin makes them to be what they
240 2, 25 | their connection by natural origin, the friendship of ~fellow-citizens
241 2, 25 | union ~arising from natural origin is prior to, and more stable
242 2, 25 | principles of our natural ~origin. Now the father is principle
243 2, 32 | the capital sins, and the origin of all others.~Aquin.: SMT
244 2, 34 | reason for being itself the origin of several kinds of sin. ~
245 2, 41 | of others, this has its origin in human weakness wherein
246 2, 42 | Philosopher (Ethic. ix, 8) "the origin ~of our friendly relations
247 2, 42 | that love of self is the origin of one's love ~for one's
248 2, 45 | genus have the same kind of origin. ~Therefore prudence also
249 2, 51 | inconstancy;~(6) Concerning the origin of these vices.~Aquin.:
250 2, 51 | definite good ~purpose. Now the origin of this withdrawal is in
251 2, 51 | appetite, to which power the origin of ~inconstancy is due,
252 2, 53 | about the future;~(8) Of the origin of these vices.~Aquin.:
253 2, 56 | passions, which are their origin. ~Now it happens sometimes
254 2, 70 | check revilers?~(4) Of the origin of reviling.~Aquin.: SMT
255 2, 71 | and ~blasphemy. For the origin of a sin depends on its
256 2, 77 | not contracted through origin nor is it actual sin, for
257 2, 83 | Adam may be that, as the origin of sin is ascribed to him,
258 2, 83 | is ascribed to him, the ~origin of sanctification ought
259 2, 87 | This is proved from its origin ~and from its end. From
260 2, 87 | and from its end. From its origin, because swearing owes its
261 2, 102 | injustice, or owes its ~origin to some unjust usurpation,
262 2, 102 | Faith in Christ is the origin and cause of justice, ~according
263 2, 112 | fellowship, which have their ~origin in the reason, in so far
264 2, 140 | through fear have ~their origin in the compulsion of an
265 2, 142 | a virtue, as regards its origin. Hence shamelessness, in
266 2, 151 | contempt of God" is the ~origin of every sin, as Augustine
267 2, 151 | for ~himself is the common origin of all sins; but in the
268 2, 152 | added the love that has its origin in venereal intercourse,
269 2, 156 | First, in relation to the origin of anger, and this regards ~"
270 2, 156 | Now no capital vice is the origin of all ~sins, but only of
271 2, 159 | Also, the principle and origin of both these things is
272 2, 160 | all sins may have their ~origin in pride. Hence it does
273 2, 160 | all ~sins, nor is it the origin of all: for Augustine says (
274 2, 171 | either ~of exclusively Divine origin and not received through
275 2, 186 | religious orders took their origin kept the price of the ~lands,
276 3, 5 | sinfulness? If you look at ~its origin, the substance of the soul
277 3, 6 | dissimilarity between our origin and Christ's origin, inasmuch
278 3, 6 | our origin and Christ's origin, inasmuch as we ~are conceived
279 3, 6 | be with reference to the origin of the soul, would bespeak
280 3, 15 | because all were in Adam by origin. Now Christ also was ~in
281 3, 15 | Christ also was ~in Adam by origin. Therefore He sinned in
282 3, 15 | body - one proper to His origin, which did not exist ~through
283 3, 27 | is contracted through the origin, just as ~actual sin is
284 3, 27 | as she was ~in the act of origin, by existence in her mother'
285 3, 27 | transmitted through the origin, inasmuch as ~through the
286 3, 27 | inasmuch as ~through the origin the human nature is transmitted,
287 3, 28 | spread according to ~carnal origin, until Christ was born of
288 3, 29 | men ~should doubt of His origin rather than of His Mother'
289 3, 31 | derived from ~Adam, but has an origin distinct from him.~Aquin.:
290 3, 31 | was soiled in its tainted origin whereby it was descended
291 3, 31 | inasmuch as by his carnal origin ~"He assumed 'the likeness
292 3, 31 | reason too he follows the origin of adoption; because ~by
293 3, 31 | matter, but only according to origin, as stated in the FP, Q[
294 3, 31 | it was there according to origin, just as was the flesh of
295 3, 31 | have been in Adam by way of origin, according to bodily ~substance:
296 3, 31 | to the flesh, by way of origin.~Aquin.: SMT TP Q[31] A[
297 3, 31 | s blood, ~derived in its origin from Adam and the other
298 3, 31 | only by a certain virtue of origin, forasmuch as ~from those
299 3, 31 | handed down through carnal ~origin: wherefore it was not less
300 3, 31 | does not result from carnal origin, but from spiritual grace.
301 3, 31 | priest, ~not through carnal origin, but through the spiritual
302 3, 52 | race, which each one in his origin contracts from our first
303 3, 53 | to us ~that day draws its origin from night: for, as the
304 3, 58 | distinction and order of origin, but not degree ~of nature
305 3, 58 | assumption, but through His origin from ~eternity.~Aquin.:
306 3, 58 | Holy ~Ghost derive their origin from the Father, and not
307 3, 75 | But our reason has its origin in ~the senses. Therefore
308 3, 78 | internal ~inspiration has its origin in the power of this blood,
309 3, 79 | sacred mysteries derive their origin from thence, when you draw
310 3, 79 | 1/1~OBJ 3: Further, the origin of sin within us is "the
311 3, 84 | of the Church take their origin from the ~institution of
312 Suppl, 1 | the way of acting, its origin and its effect: in ~respect
313 Suppl, 1 | word ~"tearful," and the origin of contrition, by the words, "
314 Suppl, 1 | crushing ~sin"; and the origin, by the words, "between
315 Suppl, 1 | matter does not take its origin from the ~form essentially,
316 Suppl, 1 | essentially, as an act takes its origin from the habit which ~quickens
317 Suppl, 2 | but contracted from the origin of our infected nature,
318 Suppl, 2 | in two ways, as to its ~origin, and as to its term. By
319 Suppl, 2 | and as to its term. By origin of contrition I mean the
320 Suppl, 2 | Accordingly, as regards the origin of contrition, a man needs
321 Suppl, 7 | account of fear, which is the origin of ~penance. But we are
322 Suppl, 8 | actions, since they have their origin in us, cannot be dispensed
323 Suppl, 9 | First of all it takes ~its origin in the horror which one
324 Suppl, 19| not sacramental, but the ~origin of the sacramental key.~
325 Suppl, 24| differ in this, that ~the origin of fault is within us, since
326 Suppl, 24| voluntary, whereas the ~origin of punishment is sometimes
327 Suppl, 32| all our knowledge has its origin in the senses. And, since
328 Suppl, 39| is bedimmed by a sinful origin, therefore those also who ~
329 Suppl, 39| obtain, ~according as their origin is more discreditable.~Aquin.:
330 Suppl, 39| between sinful act and sinful origin.~Aquin.: SMT XP Q[39] A[
331 Suppl, 42| of the New Law took their origin from Christ. Therefore it ~
332 Suppl, 54| is mentioned as being its origin.~Aquin.: SMT XP Q[54] A[
333 Suppl, 68| come to him ~by his natural origin, but in those things which
334 Suppl, 70| certain other powers, is the origin of those powers which are ~
335 Suppl, 70| informs its matter, is the origin of the properties which ~
336 Suppl, 70| but as compared to their ~origin: wherefore the conclusion
337 Suppl, 70| perhaps as in their remote origin.~Aquin.: SMT XP Q[70] A[
338 Suppl, 71| Eucharist is as it were the ~origin and bond of charity. Again,
339 Suppl, 72| species have one fixed way of origin: ~wherefore animals begotten
340 Suppl, 72| the ~natural way of man's origin is for him to be begotten
341 Suppl, 75| act of nature derive their origin from him should contract
342 Suppl, 87| God Himself as its first ~origin, and more especially in
343 Appen1, 1| transmitted to us ~through our origin, and having the character
344 Appen1, 1| only by the will of the origin of our nature. But actual
|