Part, Question
1 1, 3 | nothing is prior to God either really or mentally. Therefore God
2 1, 5 | goodness and being are the same really?~(2) Granted that they differ
3 1, 5 | Whether goodness differs really from being?~Aquin.: SMT
4 1, 5 | seems that goodness differs really from being. For Boethius ~
5 1, 5 | Therefore goodness and ~being really differ.~Aquin.: SMT FP Q[
6 1, 5 | Therefore goodness differs really from being. ~Aquin.: SMT
7 1, 5 | Therefore goodness differs really from being.~Aquin.: SMT
8 1, 5 | Goodness and being are really the same, and differ only ~
9 1, 5 | goodness and being are the same really. But goodness presents the
10 1, 5 | goodness and being are the same really, ~nevertheless since they
11 1, 12 | divine ~essence itself as it really is.~Aquin.: SMT FP Q[12]
12 1, 12 | understands it otherwise than it really is, does ~not truly understand
13 1, 13 | God in this life, as He ~really is in Himself; but we know
14 1, 13 | relation of ~lordship is not really in God, but only in idea,
15 1, 13 | follows that God is ~not really Lord, which is plainly false.~
16 1, 13 | which relation is not ~really in the column, but in the
17 1, 13 | manifest that ~creatures are really related to God Himself;
18 1, 13 | denominated ~from relations really existing in the thing, yet
19 1, 13 | self-subsisting forms as they really are, we understand ~them
20 1, 13 | this ~name "man" what man really is, and another meant to
21 1, 13 | subsisting forms, as ~they really are in themselves; but it
22 1, 16 | in deed ~and word as he really is. But truth as applied
23 1, 17 | be ~otherwise than they really are.~Aquin.: SMT FP Q[17]
24 1, 17 | not, or not to be what it really is. For as truth implies
25 1, 18 | that case movement would really be the life of ~all natural
26 1, 21 | word and deed such ~as he really is. Thus it consists in
27 1, 25 | of God not as something really distinct ~from His knowledge
28 1, 27 | signify ~what its nature really is; and so it is that the
29 1, 28 | relatively." But whatever really exists in God can be predicated
30 1, 28 | would follow that God is not really Father or Son, but ~only
31 1, 28 | relations exist in God really; in proof whereof we may ~
32 1, 28 | are real things, and ~are really related to that which proceeds
33 1, 28 | creature. But relation really belongs to God; and if it
34 1, 28 | existence in creatures, relation really ~existing in God has the
35 1, 28 | is manifest that relation really existing in God is really
36 1, 28 | really existing in God is really the ~same as His essence
37 1, 28 | the relations in God are really distinguished from each
38 1, 28 | divine relations are not really ~distinguished from each
39 1, 28 | every relation in God is really ~the same as the divine
40 1, 28 | Therefore the relations are not really ~distinguished from each
41 1, 28 | Therefore the ~relations are not really distinguished from each
42 1, 28 | the relations were not really distinguished from each
43 1, 28 | just ~as filiation, is really the same as the divine essence;
44 1, 30 | hence, neither are they really ~distinguished from each
45 1, 30 | subsist, ~although they are really distinguished from each
46 1, 30 | in God subsist, and ~are really distinguished from each
47 1, 30 | several ~subsisting relations really distinct from each other.
48 1, 30 | three, it is ~common either really, or logically. But it is
49 1, 30 | logically. But it is not so really; otherwise ~the three persons
50 1, 32 | Either these three notions really differ, or not. If they
51 1, 32 | differ, or not. If they really differ, ~it follows that
52 1, 32 | opposed to each other, do not really differ. Nor again are ~they
53 1, 34 | understanding; whereas they really differ from ~each other;
54 1, 34 | proceeding does not ~differ really from the divine intellect,
55 1, 39 | in those things which are really one and the ~same, one cannot
56 1, 39 | that in God essence is not really ~distinct from person; and
57 1, 39 | yet that the persons are really distinguished ~from each
58 1, 39 | does not differ therefrom really, but only in our way of ~
59 1, 39 | hypostases," but not as if there really existed any real "supposition" ~
60 1, 39 | our intellect, not as they really are in themselves, for in
61 1, 39 | that is, humanity - is really divided among its ~different
62 1, 39 | the divine essence - is really one and common. So ~of itself
63 1, 39 | speaking, so that it would really mean, "He begot another ~
64 1, 39 | Now although "God" is really the same as "Godhead," ~
65 1, 39 | and the divine essence are really the same, ~nevertheless,
66 1, 39 | essence, because they are really the same; nor does it follow
67 1, 39 | divine essence is not only really the ~same as one person,
68 1, 39 | as one person, but it is really the same as the three persons. ~
69 1, 40 | relation, ~considered as really existing in God, is the
70 1, 40 | Person and property are really the same, but differ in ~
71 1, 40 | Although these do not really differ, yet ~they differ
72 1, 41 | is ~evident that they are really the same, differing only
73 1, 41 | filiation and nativity really and truly exist in God. ~
74 1, 46 | imaginary time, and not of time ~really existing; thus, when we
75 1, 50 | distinguished by ~the intellect are really distinct. Now as regards
76 1, 51 | living men, although they are really not. For ~the bodies are
77 1, 54 | some extrinsic ~object, is really a medium between the agent
78 1, 54 | within the agent, is not really a ~medium between the agent
79 1, 54 | manner ~of expression; for it really follows the union of the
80 1, 59 | and the true differ, not ~really but only logically [*Cf.
81 1, 59 | will and ~intellect are not really different.~Aquin.: SMT FP
82 1, 59 | the good and the true are really convertible, it ~follows
83 1, 70 | the heavenly bodies are really living beings, their souls ~
84 1, 76 | otherwise man ~would not really be the thing which is an
85 1, 39 | in those things which are really one and the ~same, one cannot
86 1, 39 | that in God essence is not really ~distinct from person; and
87 1, 39 | yet that the persons are really distinguished ~from each
88 1, 39 | does not differ therefrom really, but only in our way of ~
89 1, 39 | hypostases," but not as if there really existed any real "supposition" ~
90 1, 39 | our intellect, not as they really are in themselves, for in
91 1, 39 | that is, humanity - is really divided among its ~different
92 1, 39 | the divine essence - is really one and common. So ~of itself
93 1, 39 | speaking, so that it would really mean, "He begot another ~
94 1, 39 | Now although "God" is really the same as "Godhead," ~
95 1, 39 | and the divine essence are really the same, ~nevertheless,
96 1, 39 | essence, because they are really the same; nor does it follow
97 1, 39 | divine essence is not only really the ~same as one person,
98 1, 39 | as one person, but it is really the same as the three persons. ~
99 1, 40 | relation, ~considered as really existing in God, is the
100 1, 40 | Person and property are really the same, but differ in ~
101 1, 40 | Although these do not really differ, yet ~they differ
102 1, 41 | is ~evident that they are really the same, differing only
103 1, 41 | filiation and nativity really and truly exist in God. ~
104 1, 47 | imaginary time, and not of time ~really existing; thus, when we
105 1, 51 | distinguished by ~the intellect are really distinct. Now as regards
106 1, 52 | living men, although they are really not. For ~the bodies are
107 1, 55 | some extrinsic ~object, is really a medium between the agent
108 1, 55 | within the agent, is not really a ~medium between the agent
109 1, 55 | manner ~of expression; for it really follows the union of the
110 1, 60 | and the true differ, not ~really but only logically [*Cf.
111 1, 60 | will and ~intellect are not really different.~Aquin.: SMT FP
112 1, 60 | the good and the true are really convertible, it ~follows
113 1, 71 | the heavenly bodies are really living beings, their souls ~
114 1, 75 | otherwise man ~would not really be the thing which is an
115 1, 84 | object otherwise than as it really is. Now ~the forms of material
116 1, 84 | another things which are not really abstract from one another,
117 1, 84 | abstract things which are not ~really abstract from one another,
118 1, 104 | and nothing is good either really or ~apparently, except in
119 1, 106 | the tongue to show what we really are." But an ~angel is under
120 1, 113 | phantoms, so that he will not really do what he will seem to
121 1, 118 | be said that the food is really ~changed into the true human
122 2, 1 | in which their last end really ~consists: but they do not
123 2, 11 | of the end ~possessed not really, but only in intention.~
124 2, 12 | itself. And thus there are really two ~movements of the will
125 2, 13 | as ~good, and yet is not really good; so is choice sometimes
126 2, 28 | to divide things that are really united. ~Therefore mutual
127 2, 29 | naturally ~simultaneous, both really and logically; e.g. two
128 2, 29 | not simultaneous ~either really or logically; e.g. substance
129 2, 29 | simultaneous, logically but ~not really. Wherefore nothing hinders
130 2, 29 | they hate that which they really are, by desiring what is
131 2, 30 | differs ~according as it is really present, or absent: because,
132 2, 36 | which is desired, though really future, is, ~nevertheless,
133 2, 39 | reckon ~as evil that which is really evil, or not to reject it.
134 2, 39 | is apparently evil, but really good, cannot be the ~greatest
135 2, 41 | although neither corporally nor really ~present: that is to say,
136 2, 41 | far as the evil which is really future, is ~present in the
137 2, 44 | greater ~or smaller than they really are: thus to a lover, what
138 2, 48 | Therefore if ~vengeance be really present, perfect pleasure
139 2, 48 | But before vengeance is ~really present, it becomes present
140 2, 56 | Reply OBJ 3: Prudence is really subjected in reason: but
141 2, 66 | Consequently ~they are not really equal in fortitude, since
142 2, 77 | the will to that which is really ~good, it does not influence
143 2, 77 | good apparently, but not really, it draws it to ~that which
144 2, 103 | and Passion had not yet really taken ~place, those ceremonies
145 2, 103 | of the Old Law could not really contain in ~themselves a
146 2, 11 | chooses not what Christ really taught, but the suggestions
147 2, 11 | Manich. i, ~1). What they really intend is the corruption
148 2, 28 | him, such ~concord is not really peace, because the order
149 2, 60 | money, and yet he does not really take them. Therefore it
150 2, 62 | authority a thing is done really does ~the thing as Dionysius
151 2, 79 | as explained above, not ~really but logically.~
152 2, 142 | 3]), though honor is not really ~due save to virtue alone,
153 2, 142 | avoid "not only what is ~really evil, but also those things
154 2, 155 | A[1]). Yet they are not really opposed to one another,
155 2, 160 | appear above (super) what he ~really is"; for he who wishes to
156 2, 173 | Wherefore he knew it to be really the third ~heaven to which
157 2, 173 | Now if he knew it to be really the third heaven, it follows
158 3, 2 | nature and the suppositum really differ; not indeed as if ~
159 3, 2 | suppositum and the nature are not really distinct in it, ~but only
160 3, 2 | Nature and Person are not really distinct, ~yet they have
161 3, 2 | concede that the man was really the Son of God, ~but His
162 3, 2 | God and the ~creature is really in the creature, by whose
163 3, 2 | being; whereas it is not really in God, but only in our
164 3, 2 | which we are speaking is not really in God, ~except only in
165 3, 2 | which is a ~creature, it is really. Therefore we must say it
166 3, 2 | OBJ 1: This union is not really in God, but only in our
167 3, 2 | inasmuch as the ~creature is really united to God without any
168 3, 15 | hath made sin." But that really is, which ~has been made
169 3, 15 | God. Therefore there was really sin in Christ.~Aquin.: SMT
170 3, 16 | God, Person and Nature are really the same; and by ~reason
171 3, 28 | the Saviour, not that he really was His father, as the Photinians ~
172 3, 35 | relation ~in God, yet is He really Lord through the real subjection
173 3, 35 | In the same way Christ is really the Son of the Virgin Mother ~
174 3, 36 | appeared to the shepherds were ~really angels from heaven. Therefore
175 3, 36 | appeared to the ~Magi was really a star from the heavens.~
176 3, 41 | into the Holy City, not really, but ~in an imaginary vision;
177 3, 42 | Master to be more than He really was when they ~said that
178 3, 45 | not as though ~it were not really the clarity of glory, but
179 3, 45 | and Elias were there, not really, but only in ~appearance;
180 3, 55 | flesh so that His shape really was other than they were ~
181 3, 55 | eating, although the food was really masticated and passed into ~
182 3, 66 | the baptism of those who really have been baptized. ~Therefore
183 3, 67 | the Church, i.e. neither really nor sacramentally. Therefore
184 3, 73 | Rm. 6:23); or because it really contains Christ, ~Who is "
185 3, 75 | Reply OBJ 2: Christ is not really present in the other sacraments,
186 3, 75 | would follow that things ~really opposite would exist together;
187 3, 76 | sacrament that which is really united ~with that thing
188 3, 76 | For if ~any two things be really united, then wherever the
189 3, 76 | then wherever the one is really, there ~must the other also
190 3, 76 | other also be: since things really united together are only ~
191 3, 76 | 6:9), His soul is always really united with His body. And
192 3, 76 | of Christ's body is not really ~deprived of its dimensive
193 3, 76 | but by an appearance which really ~exists outwardly. And this
194 3, 79 | the sacrament itself is ~really received, grace is increased,
195 3, 80 | sacramentally, but likewise really.~Aquin.: SMT TP Q[80] A[
196 3, 81 | sacrament, whatever accidents ~really exist in it.~Aquin.: SMT
197 3, 81 | now that His blood is not really ~separated from His body;
198 3, 81 | suffered, when His blood was really separated from His body,
199 3, 81 | reserved, when His soul ~was really separated from His body,
200 3, 83 | Passion is ~recalled as it was really accomplished, this sacrament
201 Suppl, 21| pharisaical severity to reckon as really bound or ~loosed, that which
202 Suppl, 55| relation of this ~kind is really in both extremes. Sometimes
203 Suppl, 55| relation is in one extreme really and in the other logically
204 Suppl, 55| this relation is founded really in both extremes. It is
205 Suppl, 70| to that passion that one really suffers from ~the thing,
206 Suppl, 70| that the soul suffers ~even really from the corporeal fire:
207 Suppl, 70| this respect this fire is really hurtful to the spirit, and ~
208 Suppl, 74| the end of the world - or really rose ~again to immortal
209 Suppl, 76| the form of the part ~are really one and the same: but that
210 Suppl, 76| this opinion ~humanity is really nothing else than the rational
211 Suppl, 81| it is the same instant ~really, it is not the same logically,
212 Suppl, 88| man ~sinning, it will not really be increased at man's glorification,
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