Part, Question
1 1, 19 | evil of sin consists in turning away from the ~divine goodness,
2 1, 62 | angels became blessed by turning to the ~good. And this is
3 1, 62 | obstacle in him to such turning. Therefore the angel had
4 1, 62 | the contrary, It was by turning to God that the angel reached
5 1, 62 | here we are speaking of turning to God, so far ~as God bestows
6 1, 62 | so there is a threefold turning to God. The first is by
7 1, 62 | grace is required. ~The next turning to God is that which merits
8 1, 62 | one and the same act of turning to God, so ~far as it comes
9 1, 62 | greater ~earnestness of their turning to God. Hence it appears
10 1, 62 | it to ~choose anything by turning away from the order of the
11 1, 63 | virtue of his own nature, turning ~his appetite away from
12 1, 63 | formation of the angel by turning to the Word. Consequently,
13 1, 63 | between the angels before the ~turning away of some of them, and
14 1, 63 | of some of them, and the turning of others to Himself, as ~
15 1, 65 | to the degree of ~their turning away. But this position
16 1, 63 | angels became blessed by turning to the ~good. And this is
17 1, 63 | obstacle in him to such turning. Therefore the angel had
18 1, 63 | the contrary, It was by turning to God that the angel reached
19 1, 63 | here we are speaking of turning to God, so far ~as God bestows
20 1, 63 | so there is a threefold turning to God. The first ~is by
21 1, 63 | grace is required. ~The next turning to God is that which merits
22 1, 63 | one and the same act of turning to God, so ~far as it comes
23 1, 63 | greater ~earnestness of their turning to God. Hence it appears
24 1, 63 | it to ~choose anything by turning away from the order of the
25 1, 64 | virtue of his own nature, turning ~his appetite away from
26 1, 64 | formation of the angel by turning to the Word. Consequently,
27 1, 64 | between the angels before the ~turning away of some of them, and
28 1, 64 | of some of them, and the turning of others to Himself, as ~
29 1, 66 | to the degree of ~their turning away. But this position
30 1, 78 | the practice and habit of turning to ~the active intellect
31 1, 78 | the passive intellect for turning to the active intellect; ~
32 1, 83 | actually understand, without turning to the phantasms?~(8) Whether
33 1, 83 | it is possessed, without turning to the phantasms?~Aquin.:
34 1, 83 | it is possessed, without turning to the ~phantasms. For the
35 1, 83 | understand actually, without turning to the phantasms.~Aquin.:
36 1, 83 | intellect ~understand without turning to the phantasms.~Aquin.:
37 1, 83 | anything actually without turning to the phantasms, it follows ~
38 1, 83 | anything actually, except by turning to the phantasms. First
39 1, 84 | active intellect which by turning towards the ~phantasm produces
40 1, 84 | abstracts the ~species, without turning to the phantasms, as we
41 1, 84 | understand actually without turning to the phantasms, as we
42 1, 87 | it can only understand by turning to the ~phantasms, as we
43 1, 88 | body can understand only by turning to ~the phantasms, as experience
44 1, 88 | intelligible things simply, without turning ~to the phantasms, as is
45 1, 88 | requires it to understand by turning to the phantasms, it will
46 1, 88 | mode of understanding, by turning to ~corporeal phantasms,
47 1, 88 | mode of understanding, by turning to ~simply intelligible
48 1, 88 | the soul to understand by turning to the ~phantasms as it
49 1, 88 | likewise to ~understand without turning to the phantasms is not
50 1, 88 | better to understand by turning to simply intelligible objects
51 1, 88 | intelligible objects than by ~turning to the phantasms; God should
52 1, 88 | itself to understand by turning to something ~higher than
53 1, 88 | higher than to understand by turning to phantasms, nevertheless
54 1, 88 | and that it understands by turning to the phantasms. Nevertheless ~
55 1, 88 | way of understanding by turning to phantasms. ~This is also
56 1, 88 | soon as it ceases to act by turning to corporeal ~(phantasms),
57 1, 88 | the ~soul understands by turning to phantasms, and therefore
58 1, 88 | understands no longer by turning to ~phantasms, but by turning
59 1, 88 | turning to ~phantasms, but by turning to simply intelligible objects;
60 1, 88 | are performed by the mind ~turning to the phantasms in the
61 1, 88 | intelligible species without turning to ~phantasms, as shown
62 1, 88 | by acts of the intellect turning to ~phantasms: therefore
63 1, 88 | a different way; not ~by turning to phantasms, but by a mode
64 1, 93 | understanding which is by turning to phantasms. Wherefore
65 1, 93 | angel does not understand by turning to phantasms, but ~by a
66 1, 105 | strengthened by the superior angel turning to him: ~since in spiritual
67 1, 105 | explained (A[1]). But since this turning to another is voluntary, ~
68 1, 110 | requires it to understand by turning to the ~phantasms, as above
69 1, 110 | can understand ~only by turning to the phantasms; but the
70 1, 117 | receiving from the senses, and turning to ~phantasms, as stated
71 2, 29 | since hatred implies a ~turning away from evil, whereas
72 2, 29 | whereas love implies a turning towards good. ~Therefore
73 2, 29 | order of execution, the turning away from one term ~precedes
74 2, 29 | from one term ~precedes the turning towards the other. But the
75 2, 29 | term is the reason for ~turning away from the other. Now
76 2, 29 | than to the ~means. Now turning away from evil is directed
77 2, 37 | so as to prevent it from turning entirely to the pain.~Aquin.:
78 2, 61 | while temperance is ~the turning of God's gaze on Himself,
79 2, 67 | And yet the phantasms, by turning to which man understands
80 2, 67 | will science be applied by turning to the phantasms.~Aquin.:
81 2, 67 | understanding, other than by turning to the phantasms. ~Consequently
82 2, 72 | it is disordered without turning away from ~God, there is
83 2, 72 | when a man sins without turning away ~from God, by the very
84 2, 72 | stated above (A[1]), but from turning to the object of the ~act.~
85 2, 73 | destroys infused virtue, by turning man away from God. ~Yet
86 2, 73 | as such, denotes more a "turning to" something, and for that
87 2, 73 | spiritual sin denotes more a "turning ~from" something, whence
88 2, 73 | sin is derived from its turning away ~(from God). But circumstances
89 2, 73 | make the act evil. This turning aside from the rule of reason
90 2, 73 | reason results ~from man's turning away from God, to Whom man
91 2, 74 | to them, for instance by turning his ~thoughts to other things.
92 2, 74 | things. Yet while he is turning his thoughts to ~something
93 2, 74 | deliberately holding and turning over what ~should have been
94 2, 74 | every mortal sin consists in turning away ~from Augustine's definition
95 2, 74 | according to ~them: and by turning from them in this sense,
96 2, 74 | mortal sin consists in ~turning away from the eternal law.
97 2, 76 | respect of sin being ~a "turning to" something, as was stated
98 2, 76 | ignorance seems to savor of "turning away" from something. Therefore
99 2, 76 | ignorance, regards sin as ~turning towards something, so too,
100 2, 77 | results accidentally from his turning to ~something else - accidentally,
101 2, 77 | drive the passion away, by turning to other thoughts, or ~it
102 2, 77 | 72], A[5]), consists in ~turning away from our last end which
103 2, 79 | in cleaving to evil, and ~turning away from the Divine light;
104 2, 82 | consists chiefly in their ~turning inordinately to mutable
105 2, 84 | sin includes an inordinate turning to a mutable good, as stated
106 2, 84 | covetousness ~regards sin as turning towards the mutable good
107 2, 84 | whereas pride regards sin as turning away from God, to Whose ~
108 2, 84 | beginning of evil consists in turning away from ~God.~Aquin.:
109 2, 84 | in so far as it denotes a turning away from God, because from
110 2, 84 | every sin, consisting in its turning ~away from God. It may also
111 2, 84 | so far as ~sin implies a turning to something, it regards
112 2, 87 | things. First, there is the turning away from the immutable
113 2, 87 | there ~is the inordinate turning to mutable good. In this
114 2, 87 | because the movement ~of turning towards it is finite, since
115 2, 87 | so far as sin consists in turning away from ~something, its
116 2, 87 | argument considers sin as turning away from something, ~for
117 2, 87 | another in respect ~of their turning towards mutable good, which
118 2, 87 | infinitely in respect of their ~turning away from something. Because
119 2, 87 | Because some sins consist in turning away ~from the last end,
120 2, 102 | Further, all sins agree in turning us from God. Therefore,
121 2, 109 | receive the sun's light, by turning his eyes towards ~the sun.
122 2, 109 | 1/1~Reply OBJ 1: Man's turning to God is by free-will;
123 2, 113 | other on the part of their turning from God, wherein sin has
124 2, 113 | God moves man's soul by turning it to Himself according ~
125 2, 113 | turned to God. Now the first turning to God ~is by faith, according
126 2, 113 | remission of sins regards the turning away ~from evil, and the
127 2, 113 | infusion of grace regards the turning to good. Hence ~the remission
128 2, 3 | before swine . . . lest turning upon you, they tear you."
129 2, 10 | from the Sovereign ~Good by turning to various temporal goods,
130 2, 18 | good consists chiefly in turning to God, while moral ~evil
131 2, 18 | evil consists chiefly in turning away from Him: wherefore
132 2, 19 | gravity from the fact of its ~turning away from God, for if it
133 2, 19 | even inordinately, without turning away from God, it would
134 2, 20 | Therefore it arises from turning to human ~power, which is
135 2, 20 | mutable good, rather than from turning to the power of ~God, which
136 2, 31 | insolence, by striking and turning him ~out of the church.~
137 2, 37 | intention as a result ~of his turning inordinately to a mutable
138 2, 41 | before ~swine lest . . . turning upon you, they tear you."
139 2, 53 | pleasure of the flesh, without ~turning away from God by a mortal
140 2, 84 | not only as regards their turning them ~to their own use,
141 2, 86 | by ~human means, not by turning divine things to a human
142 2, 116 | because sin consists in turning away from the ~immutable
143 2, 146 | becomes a mortal sin by turning man ~away from his last
144 2, 152 | is accomplished by reason turning ~to sensible objects, which
145 2, 160 | sin, for this ~consists in turning away from God: and consequently
146 2, 162 | and the ~"flaming sword turning every way."~Aquin.: SMT
147 2, 162 | which is described as "turning ~every way," as being appropriate
148 2, 162 | that, besides the sword turning every way, there ~should
149 2, 171 | intellect is effected by its turning to sensible objects, which
150 2, 172 | from faith in ~one God by turning aside to idolatry, whereas
151 2, 173 | altogether out of his body or ~by turning away and withdrawing from
152 2, 173 | disposition to understand by turning to phantasms; ~and this
153 2, 178 | save by the ~necessity of turning to corporeal phantasms.
154 2, 183 | ecclesiastical authority, by turning it to secular ~uses."~Aquin.:
155 2, 187 | of charity, when through turning ~inordinately to temporal
156 2, 187 | indication of weakness ~and turning back. Hence he hears our
157 3, 11 | could use this knowledge by turning to phantasms?~(3) Whether
158 3, 11 | could use this knowledge by turning to phantasms?~Aquin.: SMT
159 3, 11 | this knowledge except by turning to phantasms, because, as
160 3, 11 | not become actual ~save by turning to colors. Therefore His
161 3, 11 | understand nothing except by turning to phantasms.~Aquin.: SMT
162 3, 11 | cannot understand except by turning to phantasms. Hence, neither
163 3, 11 | could understand without turning to phantasms, which ~arise
164 3, 11 | Christ can only understand by turning to phantasms.~Aquin.: SMT
165 3, 11 | could ~understand without turning to phantasms.~Aquin.: SMT
166 3, 11 | resurrection can understand without turning to phantasms. And ~this
167 3, 11 | could understand without ~turning to phantasms, yet it could
168 3, 11 | could also understand by turning to ~phantasms. Hence the
169 3, 11 | the human ~soul, i.e. by turning to phantasms, and by comparison
170 3, 15 | and as a wayfaring man turning in to lodge?"~Aquin.: SMT
171 3, 34 | could understand without turning to phantasms, as stated
172 3, 49 | cherubim and a flaming sword, turning every way, to keep the way
173 3, 74 | made from wine which is turning sour, just as from bread
174 3, 74 | sour, just as from bread turning ~corrupt, although he who
175 3, 83 | namely, five times, by turning round to the people, and
176 3, 83 | people, and twice without ~turning round, namely, when he says, "
177 3, 85 | the operation of God in turning the ~heart, according to
178 3, 85 | proceeds from God's act in ~turning the heart; wherefore it
179 3, 85 | from the act of God in ~turning the heart.~Aquin.: SMT TP
180 3, 86 | are ~two things, namely, a turning from the immutable Good,
181 3, 86 | Good, and an inordinate ~turning to mutable good. Accordingly,
182 3, 86 | 2/2~Since, however, the turning to mutable good is finite,
183 3, 86 | a mutable good, without turning from God, as ~happens in
184 3, 86 | the FS, Q[71], A[6], the turning away from God is ~as its
185 3, 86 | is ~as its form while the turning to created good is as its
186 3, 86 | remains, viz. the inordinate turning to a created good, for which ~
187 3, 86 | part of the inordinate turning to a mutable good can remain,
188 3, 87 | will is disordered through turning inordinately to a ~created
189 Suppl, 2 | need not be contrite for turning to creatures ~without turning
190 Suppl, 2 | turning to creatures ~without turning away from God. Now all mortal
191 Suppl, 2 | all mortal sins agree in turning us ~away from God. Therefore
192 Suppl, 2 | all mortal sins agree in turning man away from ~God, yet
193 Suppl, 3 | contrition is for sin chiefly as turning us away from ~God. But all
194 Suppl, 3 | all mortal sins agree in turning us away from God, since
195 Suppl, 13| but that it is ~finite as turning to a mutable good, in which
196 Suppl, 13| which is a matter, not of turning to a creature but of turning
197 Suppl, 13| turning to a creature but of turning away ~from God. Others again
198 Suppl, 67| time of Josue, and by its turning back at the time of Ezechias,
199 Suppl, 93| same kind of ~act namely by turning to God: and consequently
200 Suppl, 95| repent of their sins ~without turning their will away from sin,
201 Suppl, 96| were made happy through turning to God, ~so the bad angels
202 Suppl, 96| were made unhappy through turning away from God. ~Therefore
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