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golgotha 1
gomor 1
gone 38
good 7495
good- 1
good-counsel 1
good-will 8
Frequency    [«  »]
7641 would
7638 says
7588 christ
7495 good
7367 5
7207 fs
7146 since
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

good

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-5000 | 5001-5500 | 5501-6000 | 6001-6500 | 6501-7000 | 7001-7495

     Part, Question
1 1, 1 | military science; for the ~good of the army is directed 2 1, 1 | army is directed to the good of the State. But the purpose 3 1, 2 | Whether all that is, is good"), "that there are some ~ 4 1, 2 | imagine that man's perfect good which ~is happiness, consists 5 1, 2 | some more and some less good, true, noble and the like. ~ 6 1, 2 | Since God is the ~highest good, He would not allow any 7 1, 2 | goodness were such as to bring good even out of ~evil." This 8 1, 2 | exist, and out of it produce good.~Aquin.: SMT FP Q[2] A[3] 9 1, 3 | the form. Now the first good and the best - viz. God - 10 1, 3 | is not a ~participated good, because the essential good 11 1, 3 | good, because the essential good is prior to the ~participated 12 1, 3 | prior to the ~participated good. Hence it is impossible 13 1, 3 | The same argument holds good in other things. Hence since ~ 14 1, 3 | beings; and from ~the first good is all good. But in the 15 1, 3 | from ~the first good is all good. But in the things which 16 1, 4 | it is perfect is called ~good, we shall speak first of 17 1, 5 | whether every being is good?~(4) To what cause should 18 1, 5 | the fact that things are ~good is one thing: that they 19 1, 5 | form. "But that is called good ~which has the form of being", 20 1, 5 | inasmuch as we exist we are good."~Aquin.: SMT FP Q[5] A[ 21 1, 5 | perfection is said to be simply good; but that which has not 22 1, 5 | to be perfect simply nor ~good simply, but only relatively. 23 1, 5 | to be simply, and to be ~good relatively (i.e. in so far 24 1, 5 | be relatively, and to be good ~simply. Hence the saying 25 1, 5 | the fact that things are good is one thing; that they 26 1, 5 | complete actuality, it is good simply - in ~such sort that 27 1, 5 | actuality, it is in some sort good, and ~even in its complete 28 1, 5 | spoken of as relatively good.~Aquin.: SMT FP Q[5] A[2] 29 1, 5 | consequently ~nothing is good except being.~Aquin.: SMT 30 1, 5 | 1~Whether every being is good?~Aquin.: SMT FP Q[5] A[3] 31 1, 5 | that not every being is good. For goodness is something ~ 32 1, 5 | Therefore not every being is good.~Aquin.: SMT FP Q[5] A[3] 33 1, 5 | OBJ 2: Further, no evil is good: "Woe to you that call evil 34 1, 5 | Woe to you that call evil good and ~good evil" (Is. 5:20). 35 1, 5 | that call evil good and ~good evil" (Is. 5:20). But some 36 1, 5 | Therefore not ~every being is good.~Aquin.: SMT FP Q[5] A[3] 37 1, 5 | Therefore not every ~being is good.~Aquin.: SMT FP Q[5] A[3] 38 1, 5 | Therefore not every being is good.~Aquin.: SMT FP Q[5] A[3] 39 1, 5 | every creature of God is good (1 Tim. 4:4): and God is 40 1, 5 | and God is the greatest good. ~Therefore every being 41 1, 5 | Therefore every being is good.~Aquin.: SMT FP Q[5] A[3] 42 1, 5 | Every being, as being, is good. For all being, as being, ~ 43 1, 5 | that every being as such is good.~Aquin.: SMT FP Q[5] A[3] 44 1, 5 | it is only ~potentially good. Although, according to 45 1, 5 | they would be in some sort good if they subsisted; but they 46 1, 5 | we exist ~because God is good." But we owe our existence 47 1, 5 | considered as the end and the good of other things, for the 48 1, 5 | has a will is said to be good, so far as he has a ~good 49 1, 5 | good, so far as he has a ~good will; because it is by our 50 1, 5 | Hence a man is said to be good, not by his good understanding; ~ 51 1, 5 | said to be good, not by his good understanding; ~but by his 52 1, 5 | understanding; ~but by his good will. Now the will relates 53 1, 5 | we exist because God is good" has reference to ~the final 54 1, 5 | and order are themselves good. Therefore ~if the essence 55 1, 5 | Augustine. But not every good ~thing has weight, number 56 1, 5 | species and order - as common good things, are in ~everything 57 1, 5 | abound the things are ~very good; where they are less, the 58 1, 5 | less, the things are less good; where they do ~not exist 59 1, 5 | all, there can be nothing good." But this would not be ~ 60 1, 5 | Everything is said to be good so far as it is perfect; ~ 61 1, 5 | thing to be perfect and good it must ~have a form, together 62 1, 5 | to this perfection is it good.~Aquin.: SMT FP Q[5] A[5] 63 1, 5 | and order are said to be good, and to be ~beings, not 64 1, 5 | things are both beings and good. Hence they ~have no need 65 1, 5 | things whereby they are good: for they are spoken ~of 66 1, 5 | for they are spoken ~of as good, not as though formally 67 1, 5 | formally constituting others good: thus whiteness is not said 68 1, 5 | Every mode, as mode, ~is good" (and the same can be said 69 1, 5 | honestum" is the virtuous good considered as ~fitting. ( 70 1, 5 | such. For everything is good so far as it is desirable, 71 1, 6 | Whether God is the supreme good?~(3) Whether He alone is 72 1, 6 | He alone is essentially good?~(4) Whether all things 73 1, 6 | Whether all things are good by the divine goodness?~ 74 1, 6 | Para. 1/1~Whether God is good?~Aquin.: SMT FP Q[6] A[1] 75 1, 6 | OBJ 1: It seems that to be good does not belong to God. 76 1, 6 | anything else. Therefore ~to be good does not belong to God.~ 77 1, 6 | 1/1~OBJ 2: Further, the good is what all things desire. 78 1, 6 | is known. Therefore to be good does not belong to God.~ 79 1, 6 | Lam. 3:25): "The Lord is good to them ~that hope in Him, 80 1, 6 | 1/1~I answer that, To be good belongs pre-eminently to 81 1, 6 | to God. For a thing is ~good according to its desirableness. 82 1, 6 | desirable and has the nature of good. For the very thing ~which 83 1, 6 | manifest that ~the aspect of good and of desirableness belong 84 1, 6 | Div. Nom. iv) attributes good to God as to the first efficient ~ 85 1, 6 | saying that, God is called good "as by Whom all things subsist."~ 86 1, 6 | to the essence of ~caused good; but good is in God as in 87 1, 6 | essence of ~caused good; but good is in God as in its cause, 88 1, 6 | Whether God is the supreme good?~Aquin.: SMT FP Q[6] A[2] 89 1, 6 | that God is not the supreme good. For the supreme good ~adds 90 1, 6 | supreme good. For the supreme good ~adds something to good; 91 1, 6 | good ~adds something to good; otherwise it would belong 92 1, 6 | it would belong to every good. But ~everything which is 93 1, 6 | therefore the supreme good is a compound. But God is 94 1, 6 | Therefore God is not the supreme good.~Aquin.: SMT FP Q[6] A[2] 95 1, 6 | Para. 1/1~OBJ 2: Further, "Good is what all desire," as 96 1, 6 | therefore there is no other good but God. This appears also ~ 97 1, 6 | said (Lk. 18:19): "None is good but God alone." But we use ~ 98 1, 6 | cannot be called the ~supreme good.~Aquin.: SMT FP Q[6] A[2] 99 1, 6 | the same genus as other good ~things, as appears above ( 100 1, 6 | cannot be called the supreme good in relation to others.~Aquin.: 101 1, 6 | persons is "the supreme good, discerned by purified minds."~ 102 1, 6 | that, God is the supreme good simply, and not only as 103 1, 6 | or order of things. For good is attributed to God, as 104 1, 6 | is in fire. Therefore as good is in God as in ~the first, 105 1, 6 | He is called the supreme good.~Aquin.: SMT FP Q[6] A[2] 106 1, 6 | Reply OBJ 1: The supreme good does not add to good any 107 1, 6 | supreme good does not add to good any absolute thing, ~but 108 1, 6 | composition in the supreme good, but only ~that other things 109 1, 6 | OBJ 2: When we say that good is what all desire, it is 110 1, 6 | understood that every kind of good thing is desired by all; 111 1, 6 | desired has the nature of good. And when it is said, "None 112 1, 6 | when it is said, "None is ~good but God alone," this is 113 1, 6 | the same genus with other good things; not that He is any 114 1, 6 | comparison the supreme good implies.~Aquin.: SMT FP 115 1, 6 | Whether to be essentially good belongs to God alone?~Aquin.: 116 1, 6 | seems that to be essentially good does not belong to God ~ 117 1, 6 | convertible with "being," so is "good"; as we said ~above (Q[5], 118 1, 6 | therefore every being is good essentially.~Aquin.: SMT 119 1, 6 | 1/1~OBJ 2: Further, if good is what all things desire, 120 1, 6 | being of each thing is its good. But everything ~is a being 121 1, 6 | therefore every being is good essentially.~Aquin.: SMT 122 1, 6 | Further, everything is good by its own goodness. Therefore 123 1, 6 | is anything which is not good essentially, it is necessary 124 1, 6 | it is a being, must be good; and if it is good by some 125 1, 6 | must be good; and if it is good by some other goodness, ~ 126 1, 6 | some goodness which is not good by any ~other goodness. 127 1, 6 | first supposition holds good. Therefore ~everything is 128 1, 6 | Therefore ~everything is good essentially.~Aquin.: SMT 129 1, 6 | all things but God are good by participation." Therefore 130 1, 6 | Therefore they are not good essentially.~Aquin.: SMT 131 1, 6 | answer that, God alone is good essentially. For everything 132 1, 6 | For everything is called ~good according to its perfection. 133 1, 6 | therefore He ~Himself alone is good essentially.~Aquin.: SMT 134 1, 6 | one essentially, but not good ~essentially, as was shown 135 1, 6 | Although everything is good in that it has being, yet 136 1, 6 | follow ~that a creature is good essentially.~Aquin.: SMT 137 1, 6 | goodness itself thus ~added is good, just as it is being. But 138 1, 6 | this reason is it called good because ~by it something 139 1, 6 | because ~by it something is good, and not because it itself 140 1, 6 | goodness whereby it is good.~Aquin.: SMT FP Q[6] A[4] 141 1, 6 | 1~Whether all things are good by the divine goodness?~ 142 1, 6 | seems that all things are good by the divine goodness. 143 1, 6 | viii), "This and that are good; take away this ~and that, 144 1, 6 | this ~and that, and see good itself if thou canst; and 145 1, 6 | so thou shalt see God, ~good not by any other good, but 146 1, 6 | good not by any other good, but the good of every good." 147 1, 6 | any other good, but the good of every good." But everything ~ 148 1, 6 | good, but the good of every good." But everything ~is good 149 1, 6 | good." But everything ~is good by its own good; therefore 150 1, 6 | everything ~is good by its own good; therefore everything is 151 1, 6 | therefore everything is good by that very good ~which 152 1, 6 | everything is good by that very good ~which is God.~Aquin.: SMT 153 1, 6 | all things are called ~good, accordingly as they are 154 1, 6 | therefore all things are good by the divine goodness.~ 155 1, 6 | contrary, All things are good, inasmuch as they have being. 156 1, 6 | therefore all things are not good by the divine goodness, 157 1, 6 | he said was the supreme good. And because good is ~convertible 158 1, 6 | supreme good. And because good is ~convertible with being, 159 1, 6 | called God the absolute good, ~from whom all things are 160 1, 6 | whom all things are called good by way of participation.~ 161 1, 6 | essentially being and essentially good, which we call God, as ~ 162 1, 6 | being, essentially such, and good, everything ~can be called 163 1, 6 | everything ~can be called good and a being, inasmuch as 164 1, 6 | Everything is therefore called good from the divine goodness, 165 1, 6 | Nevertheless, everything is called good by reason of the similitude 166 1, 6 | whereby it is denominated good. And so of all things there 167 1, 9 | according to choice from good ~to evil, as Damascene says ( 168 1, 9 | Para. 1/1~Reply OBJ 2: The good angels, besides their natural 169 1, 10 | Para. 1/1~Whether this is a good definition of eternity, " 170 1, 10 | De ~Consol. v) is not a good one: "Eternity is the simultaneously-whole 171 1, 11 | applies also to one and to good, which are convertible ~ 172 1, 11 | being, for the privation of good is founded in some good; 173 1, 11 | good is founded in some good; likewise ~the removal of 174 1, 11 | thing; and evil is some good thing, and non-being ~is 175 1, 11 | way, ~what is relatively good is absolutely bad, or vice 176 1, 11 | Further, what is essentially good is supremely good. Therefore ~ 177 1, 11 | essentially good is supremely good. Therefore ~what is essentially " 178 1, 12 | natural reason belongs to both good and ~evil, inasmuch as they 179 1, 12 | God ~belongs only to the good; for Augustine says (De 180 1, 12 | it belongs ~only to the good; but the knowledge of Him 181 1, 12 | reason can belong ~to both good and bad; and hence Augustine 182 1, 13 | affirmative names of God, as "good," "wise," ~and the like, 183 1, 13 | thus in the ~words, "God is good," we mean, God is the cause 184 1, 13 | way as He is the cause of good things; therefore if ~the 185 1, 13 | therefore if ~the words "God is good," signified no more than, " 186 1, 13 | than, "God is the cause of ~good things," it might in like 187 1, 13 | So when we say, "God is good," the meaning is not, "God ~ 188 1, 13 | the meaning is, ~"Whatever good we attribute to creatures, 189 1, 13 | does not follow that God is good, ~because He causes goodness; 190 1, 13 | in things because He is good; according to what Augustine 191 1, 13 | i, 32), "Because He is good, we are."~Aquin.: SMT FP 192 1, 13 | But all such names as ~"good," "wise," and the like are 193 1, 13 | as the words "being," "good," "living," and the like, 194 1, 13 | we cannot properly say "good God" or the like, and yet 195 1, 13 | when it is said, "God is ~good," it would then only mean " 196 1, 13 | goodness"; thus the term good applied to God would included 197 1, 13 | creature's goodness. Hence "good" would apply primarily to ~ 198 1, 13 | For the ~words, "God is good," or "wise," signify not 199 1, 13 | creatures, the same rule holds good of all things that imply ~ 200 1, 13 | effects are communicable; ~as "good," "wise," and the like. 201 1, 13 | Reply OBJ 3: These names "good," "wise," and the like, 202 1, 13 | iii) that "the name of good ~excellently manifests all 203 1, 13 | things. Therefore ~this name "good" is supremely proper to 204 1, 13 | Reply OBJ 2: This name "good" is the principal name of 205 1, 14 | evil is the privation of good," as Augustine ~says (Confess. 206 1, 14 | another, namely, ~through good, it would be known by Him 207 1, 14 | to it. Now there are some good things to which corruption ~ 208 1, 14 | Hence God would not know good things ~perfectly, unless 209 1, 14 | it is the privation of good, by the fact that God knows 210 1, 14 | the fact that God knows good things, He ~knows evil things 211 1, 14 | Himself, but by the opposite ~good.~Aquin.: SMT FP Q[14] A[ 212 1, 14 | but is the ~cause of the good whereby evil is known.~Aquin.: 213 1, 14 | means the ~privation of good; therefore evil can neither 214 1, 14 | defined nor known except ~by good.~Aquin.: SMT FP Q[14] A[ 215 1, 14 | that this distinction holds good with ~regard to forms that 216 1, 14 | practical knowledge, like good ~things, inasmuch as He 217 1, 15 | general. Now the highest good existing in ~things is the 218 1, 15 | existing in ~things is the good of the order of the universe, 219 1, 15 | but through the type of good. Evil, therefore, has no 220 1, 16 | comparison of the true to the good.~(5) Whether God is truth?~( 221 1, 16 | 2~I answer that, As the good denotes that towards which 222 1, 16 | of the appetite, namely good, is in the ~object desirable, 223 1, 16 | intellect itself. Now as good exists in a thing so far 224 1, 16 | the appetite is called ~good if its object is good; so, 225 1, 16 | called ~good if its object is good; so, since the true is in 226 1, 16 | Para. 1/1~I answer that, As good has the nature of what is 227 1, 16 | intellect. And ~therefore, as good is convertible with being, 228 1, 16 | so is the true. But as good ~adds to being the notion 229 1, 16 | Thes. Para. 1/1~Whether good is logically prior to the 230 1, 16 | 1/1~OBJ 1: It seems that good is logically prior to the 231 1, 16 | evident from Phys. i. But the ~good is more universal than the 232 1, 16 | since the true is a kind of good, ~namely, of the intellect. 233 1, 16 | intellect. Therefore the good is logically prior to the ~ 234 1, 16 | Para. 1/1~OBJ 2: Further, good is in things, but the true 235 1, 16 | the intellect. Therefore good is logically ~prior to the 236 1, 16 | virtue is included under good; since, as Augustine says ( 237 1, 16 | Arbit. ii, 19), it is a good quality of the mind. Therefore 238 1, 16 | the mind. Therefore the good is ~prior to the true.~Aquin.: 239 1, 16 | is in some things wherein good is not, as, for instance, 240 1, 16 | Therefore the true is prior to good.~Aquin.: SMT FP Q[16] A[ 241 1, 16 | answer that, Although the good and the true are convertible 242 1, 16 | absolutely, is prior to good, as appears from two ~reasons. 243 1, 16 | related to being than ~is good. For the true regards being 244 1, 16 | immediately; while ~the nature of good follows being in so far 245 1, 16 | regards ~knowledge, but the good regards the appetite, the 246 1, 16 | be prior in ~idea to the good.~Aquin.: SMT FP Q[16] A[ 247 1, 16 | order of things desirable, good stands as the universal, ~ 248 1, 16 | that the true is a ~kind of good, it follows that the good 249 1, 16 | good, it follows that the good is prior in the order of 250 1, 16 | second, ~and the idea of good third, though good is in 251 1, 16 | idea of good third, though good is in things.~Aquin.: SMT 252 1, 16 | goodness the cause of all good. If therefore there is truth 253 1, 17 | this statement "God ~is good," is, "God is not good."~ 254 1, 17 | is good," is, "God is not good."~Aquin.: SMT FP Q[17] A[ 255 1, 17 | evil is not founded in the good which is contrary to it, 256 1, 17 | either, because true ~and good are universals, and convertible 257 1, 17 | evil is ~founded in some good, and every falsity in some 258 1, 18 | but this does not hold good with ~incorruptible natures.~ 259 1, 18 | OBJ 4: Further, just as good things and things made in 260 1, 18 | God through the types of good things. Hence it cannot 261 1, 19 | will is ~the end and the good. But we cannot assign to 262 1, 19 | perfection, which is a ~natural good. This aptitude to good in 263 1, 19 | natural good. This aptitude to good in things without knowledge 264 1, 19 | for by His essence He is good, as shown above (Q[6], A[ 265 1, 19 | the end has the aspect of good.~Aquin.: SMT FP Q[19] A[ 266 1, 19 | in God, as having always good ~which is its object, since, 267 1, 19 | the principal object is a good outside ~itself, must be 268 1, 19 | towards their own ~proper good, to acquire it if not possessed, 269 1, 19 | spread abroad their own good amongst others, so far ~ 270 1, 19 | as possible to others the good possessed; ~and especially 271 1, 19 | perfect, communicate their good to others, much ~more does 272 1, 19 | communicate by likeness its ~own good to others as much as possible. 273 1, 19 | accompanies all created good.~Aquin.: SMT FP Q[19] A[ 274 1, 19 | its light, so the divine good by its very essence pours ~ 275 1, 19 | i, 32), "Because God is good, we exist." Therefore God 276 1, 19 | 3 Para. 1/1~Reply OBJ 3: Good is the object of the will. 277 1, 19 | therefore, ~"Because God is good, we exist," are true inasmuch 278 1, 19 | is that of ~the will to good. Now God knows all truth. 279 1, 19 | Therefore He wills all good. ~But not all good actually 280 1, 19 | wills all good. ~But not all good actually exists; for much 281 1, 19 | actually exists; for much more good might exist. ~Therefore 282 1, 19 | everything, in so far as it is ~good, is willed by God. A thing 283 1, 19 | absolutely considered, may be good or evil, and yet when some 284 1, 19 | that a man should live is good; and ~that a man should 285 1, 19 | society, ~to kill him is a good; that he live is an evil. 286 1, 19 | but does not will all ~good, except in so far as He 287 1, 19 | wills Himself, in Whom all good virtually ~exists.~Aquin.: 288 1, 19 | For since the will regards good, a man may in two ways begin 289 1, 19 | that thing begins to be good for him, and ~this does 290 1, 19 | weather begins, it becomes good to sit by the fire; though 291 1, 19 | first time that a thing is ~good for him, though he did not 292 1, 19 | in ~order to know what is good for us. Now it has already 293 1, 19 | 1/1~On the contrary, All good things that exist God wills 294 1, 19 | willed, it follows that ~all good happens of necessity; and 295 1, 19 | God wills evils. For every good that exists, God ~wills. 296 1, 19 | God ~wills. But it is a good that evil should exist. 297 1, 19 | far as it is evil is not a good, ~yet it is good that not 298 1, 19 | is not a good, ~yet it is good that not only good things 299 1, 19 | it is good that not only good things should exist, but 300 1, 19 | and disposed, commends the good more evidently in that good 301 1, 19 | good more evidently in that good is more ~pleasing and praiseworthy 302 1, 19 | that, Since the ratio of good is the ratio of appetibility, 303 1, 19 | since evil is opposed to good, it is ~impossible that 304 1, 19 | far as it ~accompanies a good, as appears in each of the 305 1, 19 | evil ~that accompanies one good, is the privation of another 306 1, 19 | the privation of another good. Never ~therefore would 307 1, 19 | accidentally, unless the ~good that accompanies the evil 308 1, 19 | were more desired than the good of which ~the evil is the 309 1, 19 | privation. Now God wills no good more than He wills His ~ 310 1, 19 | goodness; yet He wills one good more than another. Hence 311 1, 19 | order towards the ~divine good. The evil of natural defect, 312 1, 19 | does will, ~by willing the good to which such evils are 313 1, 19 | although evil is not a ~good, yet it is good that evil 314 1, 19 | is not a ~good, yet it is good that evil should be or be 315 1, 19 | themselves are ordered to some good end; and this ~order they 316 1, 19 | not of itself ~ordered to good, but accidentally. For it 317 1, 19 | of the ~sinner, that any good should follow from his sin; 318 1, 19 | that such an ~ordering to good is implied in the statement 319 1, 19 | the statement that it is a good thing that ~evil should 320 1, 19 | to be done; and this is a good.~Aquin.: SMT FP Q[19] A[ 321 1, 19 | reason and will, by ~which good and evil are chosen. But 322 1, 19 | sense is called ~the will of good pleasure; and will metaphorically 323 1, 19 | distinct from the will ~of good pleasure. Therefore operation 324 1, 19 | happens in more ways than good, since "good happens ~in 325 1, 19 | more ways than good, since "good happens ~in one way, but 326 1, 19 | precept - in ~the case of good.~Aquin.: SMT FP Q[19] A[ 327 1, 19 | operation with regard to good. ~Whilst as to future time, 328 1, 19 | respect to evil, precept to ~good that is necessary and counsel 329 1, 19 | necessary and counsel to good that is of supererogation.~ 330 1, 19 | the object of the will of good pleasure, and of the ~will 331 1, 19 | the same as the will of good ~pleasure; while precept 332 1, 19 | prohibition. On the other hand, ~good stands in various relations 333 1, 19 | goodness, since there are ~good deeds without which we cannot 334 1, 19 | the ~obtaining of greater good; but also with the avoiding 335 1, 20 | appetitive faculty tend ~towards good and evil, as to their proper 336 1, 20 | proper objects: and since good is ~essentially and especially 337 1, 20 | indirectly, as opposed to ~good; it follows that the acts 338 1, 20 | and appetite that regard good ~must naturally be prior 339 1, 20 | and appetite ~that regard good under some special condition, 340 1, 20 | joy and delight regard ~good present and possessed; whereas 341 1, 20 | whereas desire and hope regard good not as ~yet possessed. Love, 342 1, 20 | Love, however, regards good universally, whether possessed ~ 343 1, 20 | in ~anything, except as a good that is loved: nor is anything 344 1, 20 | desire, which is of the good we have not, and in sorrow, 345 1, 20 | towards two things; to the good ~that one wills, and to 346 1, 20 | person is to wish that person good. Hence, inasmuch as we love 347 1, 20 | ourselves, ~we wish ourselves good; and, so far as possible, 348 1, 20 | possible, union with that good. So ~love is called the 349 1, 20 | implying ~composition; for the good that He wills for Himself, 350 1, 20 | other than ~Himself, Who is good by His essence, as above 351 1, 20 | loves another, he wills good to that other. Thus ~he 352 1, 20 | himself; and regards the ~good done to him as done to himself. 353 1, 20 | ourselves, and refers his good to our own. ~And then again 354 1, 20 | inasmuch as God wills ~good to others; yet it implies 355 1, 20 | so far as they exist, are good, since the existence of 356 1, 20 | of a thing is ~itself a good; and likewise, whatever 357 1, 20 | existence, or any ~kind of good, only inasmuch as it is 358 1, 20 | thing, then, God wills some good. Hence, since to love anything 359 1, 20 | nothing else than to will good to that thing, it is manifest 360 1, 20 | our love, whereby we will good to anything, is not the 361 1, 20 | that it should preserve the good ~it has, and receive besides 362 1, 20 | and receive besides the good it has not, and to this 363 1, 20 | love, inasmuch as he wills good to the beloved; and ~works 364 1, 20 | beloved; and ~works for that good by his providence even as 365 1, 20 | love a thing is to will it good, in a twofold ~way anything 366 1, 20 | another way on the part of the good itself that a person wills 367 1, 20 | whom we will a greater good, though our will is not 368 1, 20 | God did not will ~greater good for one than for another.~ 369 1, 20 | care He deals out equal good to all, but because He administers 370 1, 20 | divine essence. But the good that ~God wills for His 371 1, 20 | wills for him a greater good, life eternal. Therefore 372 1, 20 | for that thing a greater good: because God's will is the 373 1, 20 | wills for them a greater good. Hence it follows that ~ 374 1, 20 | willed for Him the greater good in giving Him "a name that 375 1, 20 | according to the ~time when some good is to be given to him by 376 1, 20 | predestined sinner a greater good, the sinner is better; although ~ 377 1, 20 | some time he is neither good nor bad.~ 378 1, 21 | Boethius says (De Hebdom.): "Good regards the ~essence; justice 379 1, 21 | 1/1~Reply OBJ 2: Since good as perceived by intellect 380 1, 21 | principle of action. But good does not always regard ~ 381 1, 21 | since a thing is called good not merely with respect 382 1, 21 | said (De ~Hebdom.) that the good is related to the just, 383 1, 22 | Ethic. vi, 5,9,18), it gives good ~counsel, cannot belong 384 1, 22 | providence to God. For all ~the good that is in created things 385 1, 22 | A[4]). In created things good is found not only as regards ~ 386 1, 22 | goodness (Q[21], A[4]). This good of order existing in things 387 1, 22 | faculty is directed towards ~good, as the Philosopher says. 388 1, 22 | defect ~to remain, lest the good of the whole should be hindered. 389 1, 22 | one thing yields to the good of ~another, or even to 390 1, 22 | or even to the universal good: for the corruption of one 391 1, 22 | effects, that the perfect good of the universe may not 392 1, 22 | evil were prevented, much good would be absent from the 393 1, 22 | were so almighty and ~so good as to produce good even 394 1, 22 | and ~so good as to produce good even from evil." It would 395 1, 22 | things work together unto good" (Rm. 8:28). But from ~the 396 1, 22 | is its perfection and its good. But it ~appertains to every 397 1, 22 | to direct its effect to good; wherefore every ~active 398 1, 22 | all things, the principal good in things themselves is ~ 399 1, 23 | that every conferring of good above that which is due ~ 400 1, 23 | He wishes ~them all some good; but He does not wish every 401 1, 23 | but He does not wish every good to them all. So far, ~therefore, 402 1, 23 | not wish this particular good - namely, eternal ~life - 403 1, 23 | wills them this particular good of eternal salvation; since 404 1, 23 | inasmuch as He wills this good to some in preference to 405 1, 23 | in ~loving does not cause good, but we are incited to love 406 1, 23 | are incited to love by the good which ~already exists; and 407 1, 23 | which in loving He wishes good to someone, is the cause 408 1, 23 | someone, is the cause of that good ~possessed by some in preference 409 1, 23 | this or ~that particular good, He does not allot it without 410 1, 23 | to make a ~choice by the good already pre-existing in 411 1, 23 | yet born, nor had done any good or ~evil . . . not of works, 412 1, 23 | beforehand that He will make good use of that grace, as if 413 1, 23 | because he knows he will make good use of it. ~But these seem 414 1, 23 | allows some evils, lest many good things ~should never happen, 415 1, 23 | life he will rejoice at the good the other ~has done, in 416 1, 23 | life he will rejoice at all good whether done by ~himself 417 1, 23 | in the works of nature, good is found in the majority 418 1, 23 | it were chiefly for the good of the universe, but in 419 1, 23 | secondary way, inasmuch as the good of the species is preserved 420 1, 23 | chiefly ordained for the good of the universe, being as 421 1, 23 | pre-ordained by God for the good of the ~elect, in whose 422 1, 23 | things work together unto good" (Rm. 8:28). ~Concerning 423 1, 23 | principal parts to the ~good of the whole universe.~Aquin.: 424 1, 23 | Para. 1/1~Reply OBJ 3: The good that is proportionate to 425 1, 23 | wanting in the minority. ~The good that exceeds the common 426 1, 23 | us to prayer ~and other good works.~Aquin.: SMT FP Q[ 427 1, 23 | the saints, and by other good works; because ~providence, 428 1, 23 | those of another; or ~other good works, and such like, without 429 1, 23 | predestined must strive after good works and ~prayer; because 430 1, 23 | said: "Labor more that by good works you ~may make sure 431 1, 24 | happens that to each one his ~good or evil works are recalled 432 1, 25 | did ~them, would then be good. Or he is, perhaps, speaking 433 1, 25 | participation of an infinite good; which is the ultimate effect 434 1, 25 | first foundation of all good ~things.~Aquin.: SMT FP 435 1, 25 | do anything that is not good and befitting ~creation. 436 1, 25 | creation. But it is not good for creatures nor befitting 437 1, 25 | order would be suitable and good to the things which now 438 1, 25 | 3: Further, what is very good and the best of all cannot 439 1, 25 | thing that God has made is good, and, taken all ~together 440 1, 25 | together they are very good; because in them all consists 441 1, 25 | universe." Therefore the good in the universe could not 442 1, 25 | described as the highest good, and thus cannot be better. ~ 443 1, 25 | of man. As regards this good, God cannot make a thing 444 1, 25 | above the essence; thus, the good of a man is ~to be virtuous 445 1, 25 | things by God; ~in which the good of the universe consists. 446 1, 25 | dignity from the infinite good, which is ~God. And on this 447 1, 26 | the ~aggregation of all good things." But the aggregation 448 1, 26 | beatitude than the ~perfect good of an intellectual nature; 449 1, 26 | has a sufficiency of the good which it possesses, to which 450 1, 26 | which it is ~competent that good or ill may befall, and which 451 1, 26 | Reply OBJ 1: Aggregation of good is in God, after the manner 452 1, 26 | beatitude is the highest good. But good is said to be 453 1, 26 | is the highest good. But good is said to be in ~God in 454 1, 26 | to His essence, because good has reference to being which ~ 455 1, 26 | the will, as also is the good. Therefore beatitude is 456 1, 26 | above (A[1]), is the perfect good of ~an intellectual nature. 457 1, 26 | 2: Since beatitude is a good, it is the object of the 458 1, 26 | For ~God is the supreme good, as was said above (Q[6], 459 1, 26 | it should be the supreme good, it seems ~that beatitude 460 1, 26 | its object, is the supreme good ~absolutely, but as regards 461 1, 26 | creatures it is their ~supreme good, not absolutely, but in 462 1, 26 | Para. 1/2~Reply OBJ 2: The good that exists in things corporeal 463 1, 32 | the consideration that "no good thing can be ~joyfully possessed 464 1, 32 | that joyous possession of ~good requires partnership, this 465 1, 32 | needs to share some other's good, in order to ~have the goodness 466 1, 32 | saw the light that it was good," to ~show proof of the 467 1, 36 | worde ~and the goste of Good." (See Oxford Dictionary).] 468 1, 36 | Yet this does not hold good as to the name "Creator"; ~ 469 1, 39 | Reply OBJ 2: This holds good against those who say that 470 1, 39 | This objection would hold good as regards things which 471 1, 42 | fourth is the infusion of a ~good will from God; wherein also 472 1, 44 | when they desire some ~good thing, whether this desire 473 1, 44 | knowledge; because nothing is good and desirable except ~forasmuch 474 1, 45 | is therefore nobler from good to good, and from being ~ 475 1, 45 | therefore nobler from good to good, and from being ~to being, 476 1, 45 | Trin. iii, 8) that neither good nor ~bad angels can create 477 1, 46 | principles ~of creation, one of good things and the other of 478 1, 47 | of ~the distinction of good and evil; thirdly, of the 479 1, 47 | the contrary principles of good and ~evil, he said that 480 1, 47 | made, ~and they were very good" (Gn. 1:31). And, as Augustine 481 1, 47 | saw the light that it was good" (Gn. 1:4); and in like 482 1, 47 | made, and they were very good" (Gn. 1:31).~Aquin.: SMT 483 1, 47 | worlds than one, because many good things ~are better than 484 1, 48 | TREATISE ON THE DISTINCTION OF GOOD AND EVIL (QQ[48]-49)~THE 485 1, 48 | firstly the distinction of good and evil; and then the distinction 486 1, 48 | found in things?~(3) Whether good is the subject of evil?~( 487 1, 48 | Whether evil totally corrupts good?~(5) The division of evil 488 1, 48 | says (Praedic. x) that "good and ~evil are not in a genus, 489 1, 48 | differs in species from a good habit, as liberality from ~ 490 1, 48 | a nature. But evil and ~good are not opposed as privation 491 1, 48 | by the fact that between good and evil ~there is a medium, 492 1, 48 | there can be a return to good. Therefore ~evil signifies 493 1, 48 | evil acts, for it corrupts ~good. Therefore evil is a being 494 1, 48 | commendation of what is good." Therefore evil is a nature.~ 495 1, 48 | is neither a being ~nor a good."~Aquin.: SMT FP Q[48] A[ 496 1, 48 | known from the ~nature of good. Now, we have said above 497 1, 48 | we have said above that good is everything ~appetible; 498 1, 48 | perfection of any ~nature is good. Hence it cannot be that 499 1, 48 | signified the ~absence of good. And this is what is meant 500 1, 48 | is ~neither a being nor a good." For since being, as such,


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