Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library
Alphabetical    [«  »]
backward 1
backwards 4
bactroperatae 1
bad 211
bade 4
badly 6
badness 11
Frequency    [«  »]
213 riches
212 really
211 103
211 bad
211 circumstance
211 mystery
211 sinning
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

bad

    Part, Question
1 1, 11 | relatively good is absolutely bad, or vice versa; likewise 2 1, 12 | belong ~to both good and bad; and hence Augustine says ( 3 1, 18 | are known by ~God, so are bad things, and things that 4 1, 18 | Him, it seems that even bad things and things that will 5 1, 18 | 1 ~Reply OBJ 4: Although bad things are in God's knowledge, 6 1, 18 | Hence it cannot be said that bad ~things are life in God. 7 1, 20 | time he is neither good nor bad.~ 8 1, 22 | immediate providence ~over bad and vile things.~Aquin.: 9 1, 45 | that neither good nor ~bad angels can create anything. 10 1, 48 | species of morality; for ~a bad habit differs in species 11 1, 48 | called ~good, and from a bad will he is called bad. For 12 1, 48 | a bad will he is called bad. For a man who has a bad 13 1, 48 | bad. For a man who has a bad will ~can use ill even the 14 1, 49 | does not produce a morally bad act, since it is from the 15 1, 49 | of being and action in a bad action, is reduced to God 16 1, 49 | nothing can be essentially bad. ~For it was shown above 17 1, 49 | be wholly and ~perfectly bad. Therefore, the Philosopher 18 1, 59 | intellect regards both good and bad things, for they know both. ~ 19 1, 63 | demons ~were good, and some bad; naming as 'gods' the intellectual 20 1, 63 | is moved, be it good or bad. Consequently since the 21 1, 63 | common to both good and bad.~ 22 1, 64 | angels, whether good or bad. That the same is ~not manifest 23 1, 46 | that neither good nor ~bad angels can create anything. 24 1, 49 | species of morality; for ~a bad habit differs in species 25 1, 49 | called ~good, and from a bad will he is called bad. For 26 1, 49 | a bad will he is called bad. For a man who has a bad 27 1, 49 | bad. For a man who has a bad will ~can use ill even the 28 1, 50 | does not produce a morally bad act, since it is from the 29 1, 50 | of being and action in a bad action, is reduced to God 30 1, 50 | nothing can be essentially bad. ~For it was shown above 31 1, 50 | be wholly and ~perfectly bad. Therefore, the Philosopher 32 1, 60 | intellect regards both good and bad things, for they know both. ~ 33 1, 64 | demons ~were good, and some bad; naming as 'gods' the intellectual 34 1, 64 | is moved, be it good or bad. Consequently since the 35 1, 64 | common to both good and bad.~ 36 1, 65 | angels, whether good or bad. That the same is ~not manifest 37 1, 88 | the instrumentality ~of bad or good angels, without 38 1, 102 | multiplicity of authorities is a ~bad thing, therefore there should 39 1, 105 | both of the good and of the bad angels.~Aquin.: SMT FP Q[ 40 1, 106 | other, and even now the bad ~angels speak to each other, 41 1, 107 | spiritual creature, and the bad spirit by the good ~spirit." 42 1, 107 | to say that the souls of bad men are ~changed into demons; 43 1, 108 | 1 - THE ORDERING OF THE BAD ANGELS (FOUR ARTICLES)~We 44 1, 108 | consider the ordering of the bad angels; concerning which 45 1, 108 | angels. Therefore in the bad angels ~there are no orders.~ 46 1, 108 | have precedence over the bad angels?~Aquin.: SMT FP Q[ 47 1, 108 | no precedence over the ~bad angels. For the angels' 48 1, 108 | enlightenment. But the bad angels, being darkness, 49 1, 108 | angels do not rule over the bad.~Aquin.: SMT FP Q[109] A[ 50 1, 108 | precedence over all the ~bad angels.~Aquin.: SMT FP Q[ 51 1, 108 | have precedence over the bad, and these are ruled by 52 1, 108 | the holy angels to the bad angels, whenever the Divine 53 1, 108 | some evil to be done by bad angels or ~men, for the 54 1, 108 | not entirely restrain the bad from inflicting harm.~Aquin.: 55 1, 109 | 4) Whether the good or bad angels can work miracles?~ 56 1, 109 | Christians by public justice, bad ~Christians by the signs 57 1, 109 | by "public justice": but bad ~Christians by the "signs 58 1, 110 | that, Both a good and a bad angel by their own natural 59 1, 110 | the power of a good or a bad angel, ~sometimes with alienation 60 1, 111 | Moreover both good and bad ~angels can work some effect 61 1, 112 | their warfare against the bad angels. Under the first 62 1, 113 | another end, either good or bad, is sought to be acquired ~ 63 1, 113 | view to his promotion; a bad end, when that knowledge 64 1, 113 | not obey either good or bad angels at their will, so 65 2, 2 | ruling many, so is it a very bad thing if he makes a bad 66 2, 2 | bad thing if he makes a bad use ~of it. And so it is 67 2, 7 | their being called ~good or bad according to their proportion 68 2, 18 | an ~action is not good or bad from a circumstance.~Aquin.: 69 2, 18 | not said to be ~good or bad according to its end.~Aquin.: 70 2, 18 | specifically the same as a bad man. Therefore neither do 71 2, 18 | sometimes said to be good or bad from a ~circumstance, as 72 2, 18 | actions." But a good and a bad habit differ in species, 73 2, 18 | Therefore also good and bad actions differ in ~species.~ 74 2, 18 | infinite number of good and bad ends. Therefore the species 75 2, 18 | object is either good or bad. Therefore every human action 76 2, 18 | needs be either good or bad in its species, and none 77 2, 18 | therefore an action specifically bad; nor is it specifically 78 2, 18 | every word is either good or bad. For the ~same reason every 79 2, 18 | action is either good or bad. Therefore no ~individual 80 2, 18 | circumstance that makes it good or bad, at ~least in respect of 81 2, 18 | individual, must be good or bad.~Aquin.: SMT FS Q[18] A[ 82 2, 18 | it is neither good nor bad. Wherefore it can be ~made 83 2, 18 | it can be ~made good or bad by something else. Thus 84 2, 18 | action is ~either good or bad, as stated above.~Aquin.: 85 2, 18 | be ~specifically good or bad.~Aquin.: SMT FS Q[18] A[ 86 2, 18 | action whether ~good or bad.~Aquin.: SMT FS Q[18] A[ 87 2, 19 | the will is good, and none bad.~Aquin.: SMT FS Q[19] A[ 88 2, 19 | circumstances can make that act bad. Consequently when it is 89 2, 20 | may be said to be good or bad in two ~ways. First, in 90 2, 20 | is ~judged to be good or bad according to its virtue, 91 2, 20 | to a poor man who makes bad use of the alms by committing 92 2, 20 | movement can be both good and bad: for ~instance, a man may 93 2, 20 | action can be both good and bad.~Aquin.: SMT FS Q[20] A[ 94 2, 21 | blamed for making something bad: because ~the artist's work 95 2, 21 | can produce a good or a bad thing, ~just as he lists. 96 2, 21 | if an artist produce a bad thing, while intending to ~ 97 2, 21 | intending to ~produce something bad. Secondly, by a departure 98 2, 21 | he intend to produce a ~bad work, and does so in effect, 99 2, 21 | of man, whether good or bad, acquires merit or demerit 100 2, 23 | passions which regard ~good or bad as arduous, through being 101 2, 26 | reference to either ~good or bad things. Therefore love and 102 2, 29 | one as good, by another as bad.~Aquin.: SMT FS Q[29] A[ 103 2, 34 | pleasures should be reckoned as bad, and thus that man, being 104 2, 34 | makes the pleasure morally bad; or by fettering the ~reason: 105 2, 34 | reckoned to be ~good or bad chiefly according to the 106 2, 45 | of some object, good or bad: and thus they ~are names 107 2, 54 | are divided into good and bad?~(4) Whether one habit may 108 2, 54 | are divided into good and bad?~Aquin.: SMT FS Q[54] A[ 109 2, 54 | not divided into good and bad. For ~good and bad are contraries. 110 2, 54 | good and bad. For ~good and bad are contraries. Now the 111 2, 54 | not divided into ~good and bad.~Aquin.: SMT FS Q[54] A[ 112 2, 54 | not divided into ~good and bad. ~Aquin.: SMT FS Q[54] A[ 113 2, 54 | good habit is contrary to a bad habit, as virtue to ~vice. 114 2, 54 | specifically into good and bad habits.~Aquin.: SMT FS Q[ 115 2, 54 | specifically distinct from a bad habit: since a good habit 116 2, 54 | the difference of good and bad.~Aquin.: SMT FS Q[54] A[ 117 2, 54 | are divided into good ~and bad, namely, inasmuch as one 118 2, 54 | habit is good, and another bad; but not ~by reason of one 119 2, 54 | another about something ~bad.~Aquin.: SMT FS Q[54] A[ 120 2, 54 | stated ~above. But several bad habits in respect of one 121 2, 55 | are divided into good and bad, we ~must speak in the first 122 2, 55 | in the second place, of bad habits, namely of vices 123 2, 55 | sin is always taken in a bad sense. But there is a ~virtue 124 2, 55 | 1/1~Reply OBJ 1: Just as bad things are said metaphorically 125 2, 55 | of which no one can make bad use, which God works in ~ 126 2, 55 | proud of a thing, makes bad use of it. But ~many are 127 2, 55 | therefore, "that no one can make bad use of virtue."~Aquin.: 128 2, 55 | of which no one makes bad use."~Aquin.: SMT FS Q[55] 129 2, 55 | Reply OBJ 5: One can make bad use of a virtue objectively, 130 2, 55 | it: but one cannot make bad use of virtue as principle 131 2, 57 | 18,19) that "no one makes bad use of ~virtue." But one 132 2, 57 | virtue." But one may make bad use of art: for a craftsman 133 2, 57 | endowed with an art produces bad workmanship, ~this is not 134 2, 65 | be common to the good and bad." But "charity can be in 135 2, 71 | would seem that vice, i.e. a bad habit, is worse than a sin, ~ 136 2, 71 | worse than a sin, ~i.e. a bad act. For, as the more lasting 137 2, 71 | shunned than one. But a bad ~habit is virtually the 138 2, 71 | virtually the cause of many bad acts. Therefore a vicious 139 2, 71 | habit is not called good or bad, save in so ~far as it induces 140 2, 71 | it induces to a good or bad act: wherefore a habit is 141 2, 71 | habit is called good ~or bad by reason of the goodness 142 2, 71 | Further, a sin denotes a bad human act, as was explained 143 2, 71 | sin is nothing else than a bad ~human act. Now that an 144 2, 72 | sin is nothing else than a bad human act, as stated above ( 145 2, 78 | committing a sin: because "bad men," i.e. ~those who have 146 2, 78 | virtuous act, because a ~bad habit does not corrupt reason 147 2, 78 | of something good, as the bad habit to the choice of something ~ 148 2, 92 | even in things that are bad of themselves: thus a man 149 2, 92 | distinctly good or not distinctly bad may be called ~indifferent. 150 2, 100 | reason, and those are called bad which are discordant ~from 151 2, 10 | hesitated to decide between a bad Catholic, and a heretic 152 2, 17 | faith is about ~things, bad or good, past, present, 153 2, 28 | man wishes to eat what is bad for ~him, we say that, in 154 2, 28 | wherefore those who are in bad health give way to sorrow 155 2, 43 | 19) that "no man makes ~bad use of the virtues." Much 156 2, 53 | they are never taken in a bad sense. On the other ~hand 157 2, 53 | added, it may be taken in a bad sense: and it is thus that ~ 158 2, 53 | sometimes improperly taken in a bad sense, so is craftiness ~ 159 2, 53 | craftiness is taken in a bad ~sense, as the Philosopher 160 2, 53 | craftiness is taken properly in a bad sense, and ~improperly in 161 2, 62 | to kill a beast. For a bad man is worse than a beast, 162 2, 71 | causes his ~hearers to have a bad opinion of the person against 163 2, 71 | ascribing his good deeds to a bad intention. ~Indirectly, 164 2, 72 | friendship of a person with a bad name. Hence it is reproached ~ 165 2, 72 | disposition for friendship, and a bad name ~is a disposition for 166 2, 75 | other, the good with the bad: for nothing prevents that 167 2, 76 | that he who uses, not for a bad but for a good ~purpose, 168 2, 108 | And the intention of a bad will may ~bear on two things: 169 2, 118 | these and like cases it is bad to follow the law, and it 170 2, 141 | that this is taken in a bad ~sense. See Q[169], A[1].] 171 2, 152 | interference of a good or bad angel.~Aquin.: SMT SS Q[ 172 2, 170 | intellects ~of good and bad angels according to the 173 2, 182 | as to assert ~that 'a bad monk is a good clerk,' " 174 2, 182 | even a good monk ~makes a bad clerk." And a little before 175 2, 187 | rise to ~scandal, and is a bad example to others. Now by 176 2, 187 | religion a man gives a bad example and is an occasion 177 2, 187 | gives neither scandal nor ~bad example by leaving, especially 178 2, 187 | but only when one gives a bad example to the ~person converted, 179 3, 26 | to angels, both good and bad, ~cannot be said to be proper 180 3, 26 | is also ~fitting to the bad angels - that is, the demons: 181 3, 42 | There are some things so bad that no sort ~of human modesty 182 3, 59 | judged were the good and the bad. It ~follows that the form 183 3, 64 | evil men . . ~. What is a bad minister to thee, where 184 3, 64 | But angels whether good or bad are not taken from among 185 3, 68 | xxxiv): "If Jews whose bad faith often "returns to 186 3, 68 | conscience, either ~good or bad, since they have not the 187 3, 74 | from wheat seed grown in bad ground), the bread made 188 3, 76 | OBJ 3: No angel, good or bad, can see anything with a 189 3, 80 | sometimes a man makes a bad use of them, ~as objects 190 3, 80 | whether of intemperance, or of bad ~thoughts, for the most 191 3, 82 | inasmuch as it is done with ~a bad intention of the servant; 192 3, 82 | point of being good and ~bad. Consequently, if the mass 193 3, 82 | follows that the mass of a bad priest must be bad. Now 194 3, 82 | of a bad priest must be bad. Now this is ~unreasonable, 195 Suppl, 11| palliate the wickedness of bad priests, for they might 196 Suppl, 12| of sin, such as place, ~bad company and so forth. Such 197 Suppl, 16| Whether in the good or bad angels?~Aquin.: SMT XP Q[ 198 Suppl, 16| seem that even a good or bad angel can be a subject of ~ 199 Suppl, 19| tell the good from the ~bad, so as to admit the good 200 Suppl, 19| the good and keep out the bad." Now this is the ~definition 201 Suppl, 36| good ~ministers than many bad ones, as the blessed Clement 202 Suppl, 48| which are good and some bad.~Aquin.: SMT XP Q[48] A[ 203 Suppl, 69| other. For the ~good or bad angels have allotted to 204 Suppl, 71| these, they ~said, are very bad, those namely who have died 205 Suppl, 71| while others are not very bad, ~those namely who belonged 206 Suppl, 71| not very good or not ~very bad." Now such are those who 207 Suppl, 71| for those who are not very bad." Now children are not ~ 208 Suppl, 71| among those who are very bad, since their punishment 209 Suppl, 71| of those who are not very bad, but ~have been baptized. 210 Suppl, 79| says: "The good and the bad are in sleep least ~distinguishable: 211 Suppl, 96| turning to God, ~so the bad angels were made unhappy


Best viewed with any browser at 800x600 or 768x1024 on Tablet PC
IntraText® (V89) - Some rights reserved by Èulogos SpA - 1996-2007. Content in this page is licensed under a Creative Commons License