Part, Question

   1   1, 8   |            and ~also the deformity of sin which is not from Him; therefore,
   2   1, 17  |         wherein consists the evil ~of sin. Thus sins themselves are
   3   1, 19  |               does the sinner, who by sin ~falls away from the divine
   4   1, 19  |          object, and the deformity of sin is only an accompaniment.
   5   1, 19  |             no way ~wills the evil of sin, which is the privation
   6   1, 19  |           good should follow from his sin; as it was beside the ~intention
   7   1, 19  |              He who is not ~liable to sin, nor can be liable: all
   8   1, 19  |            regards the inclination to sin.~Aquin.: SMT FP Q[19] A[
   9   1, 19  |              OBJ 2: Since the evil of sin consists in turning away
  10   1, 19  |               Him to will the evil of sin; yet ~He can make choice
  11   1, 19  |             way we ourselves, without sin, can ~will to sit down,
  12   1, 19  |              Reply OBJ 4: All evil of sin, though happening in many
  13   1, 20  |            often penitents rise from ~sin more cautious, humble, and
  14   1, 22  |               wicked from the evil of sin, He is ~said to abandon
  15   1, 23  |          permit a person to fall into sin, and to ~impose the punishment
  16   1, 23  |          damnation on account of that sin.~Aquin.: SMT FP Q[23] A[
  17   1, 23  |              in the present - namely, sin; but it is the cause of
  18   1, 23  |               this or that particular sin comes from ~the use of his
  19   1, 23  |              both nature and original sin; and inequality in them
  20   1, 23  |        predestined - e.g. Peter - may sin and then ~be killed. But
  21   1, 23  |              lose his crown by mortal sin. Another person ~receives
  22   1, 23  |              himself to die in mortal sin; yet it is not possible, ~
  23   1, 23  |                corruption of original sin, those who are saved are
  24   1, 24  |             obtain it through mortal ~sin. Therefore those who are
  25   1, 25  |             Para. 1/1~OBJ 2: Further, sin is an act of some kind.
  26   1, 25  |             some kind. But God cannot sin, nor ~"deny Himself" as
  27   1, 25  |             Para. 1/1~Reply OBJ 2: To sin is to fall short of a perfect
  28   1, 25  |          action; hence to be ~able to sin is to be able to fall short
  29   1, 25  |       Therefore it is that God cannot sin, because of His ~omnipotence.
  30   1, 47  |             to the diversity of their sin; and he said this ~was the
  31   1, 47  |             sake of the punishment of sin, which ~is contrary to what
  32   1, 47  |              it happened ~through the sin of one soul; so that, if
  33   1, 48  |    transparent. Likewise, addition in sin can be made ~to infinitude,
  34   1, 48  |               the whole. But a second sin ~does not necessarily diminish
  35   1, 48  |       aptitude less than a ~preceding sin, but perchance either equally
  36   1, 48  |         involves no consent, is not a sin, but an occasion for ~the
  37   1, 59  |            same nature as angels; for sin has not altered their nature. ~
  38   1, 62  |            the body and infection ~of sin. But it is difficult for
  39   1, 62  |              make ~use of it, and can sin.~Aquin.: SMT FP Q[62] A[
  40   1, 62  |         Whether a beatified angel can sin?~Aquin.: SMT FP Q[62] A[
  41   1, 62  |            that a beatified angel can sin. For, as was said ~above (
  42   1, 62  |      Therefore a beatified ~angel can sin.~Aquin.: SMT FP Q[62] A[
  43   1, 62  |            angels. Therefore they can sin.~Aquin.: SMT FP Q[62] A[
  44   1, 62  |              that nature which cannot sin." Therefore the holy angels ~
  45   1, 62  |               the holy angels ~cannot sin.~Aquin.: SMT FP Q[62] A[
  46   1, 62  |               beatified angels cannot sin. The reason for this is, ~
  47   1, 62  |            acts in this manner cannot sin. Consequently ~the beatified
  48   1, 62  |            the beatified angel cannot sin.~Aquin.: SMT FP Q[62] A[
  49   1, 62  |              it is rendered unable to sin, for the reason already
  50   1, 62  |              the end; and this is to ~sin. Hence there is greater
  51   1, 62  |               the angels, who cannot ~sin, than there is in ourselves,
  52   1, 62  |              is in ourselves, who can sin.~Aquin.: SMT FP Q[62] A[
  53   1, 63  |             THE ANGELS WITH REGARD TO SIN (NINE ARTICLES)~In the next
  54   1, 63  |            that some became evil by a sin of their own choosing, are ~
  55   1, 63  |              the ~angels?~(8) Was the sin of the foremost angel the
  56   1, 63  |              sinning?~(9) Did as many sin as remained steadfast?~Aquin.:
  57   1, 63  |               loving God ~they do not sin. Consequently the angels
  58   1, 63  |        Consequently the angels cannot sin.~Aquin.: SMT FP Q[63] A[
  59   1, 63  |      Consequently the angel ~does not sin by desire.~Aquin.: SMT FP
  60   1, 63  |               in his ~own nature, can sin; and to whatever creature
  61   1, 63  |            creature it belongs not to sin, such ~creature has it as
  62   1, 63  |             have; whether we speak of sin ~in nature, art, or morals.
  63   1, 63  |          Divine will can there be ~no sin; whereas there can be sin
  64   1, 63  |             sin; whereas there can be sin in the will of every creature; ~
  65   1, 63  |               1/1~Reply OBJ 4: Mortal sin occurs in two ways in the
  66   1, 63  |               is evil of itself. Such sin always comes of ignorance
  67   1, 63  |              this way there can be no sin in the ~angel; because there
  68   1, 63  |          could any habit inclining to sin precede their first sin.
  69   1, 63  |               sin precede their first sin. In ~another way sin comes
  70   1, 63  |            first sin. In ~another way sin comes of free-will by choosing
  71   1, 63  |             the defect which ~induces sin is only on the part of the
  72   1, 63  |     established by the Church. Such a sin ~does not presuppose ignorance,
  73   1, 63  |            Para. 1/1~Whether only the sin of pride and envy can exist
  74   1, 63  |               delight in any kind of ~sin, can fall into the sin itself.
  75   1, 63  |                sin, can fall into the sin itself. But the demons delight
  76   1, 63  |              Para. 1/2~I answer that, Sin can exist in a subject in
  77   1, 63  |               since by leading men to sin they incur the guilt of
  78   1, 63  |          nature. But there can be no ~sin when anyone is incited to
  79   1, 63  |           kept. Such is precisely the sin ~of pride - not to be subject
  80   1, 63  |                Consequently the first sin of the angel can be none
  81   1, 63  |             some other. So, after the sin of pride, there ~followed
  82   1, 63  |       considered as a special kind of sin, is the ~immoderate greed
  83   1, 63  |        rational, or intellectual; and sin consists only in such ~desire.
  84   1, 63  |             always be desired without sin. But ~to be likened unto
  85   1, 63  |               that he did not thereby sin.~Aquin.: SMT FP Q[63] A[
  86   1, 63  |              much less ~did the angel sin by desiring to be as God.~
  87   1, 63  |               Godlike, he commits ~no sin; provided that he desires
  88   1, 63  |               it of God. But he would sin were he to desire ~to be
  89   1, 63  |          which desire there would be ~sin. It was in this way that
  90   1, 63  |             Para. 1/1~OBJ 3: Further, sin is opposed to merit. But
  91   1, 63  |             the demons likewise could sin in the ~first instant of
  92   1, 63  |             their nature, ~but by the sin of their own will; because,
  93   1, 63  |             is clear that the angel's sin was an act subsequent to ~
  94   1, 63  |          impossible for the ~angel to sin in the first instant by
  95   1, 63  |                cannot be the cause of sin. Consequently it cannot
  96   1, 63  |            but from the beginning ~of sin": that is to say, because
  97   1, 63  |              never went back from his sin.~Aquin.: SMT FP Q[63] A[
  98   1, 63  |         reason does ~not hold good of sin; as has been said.~Aquin.:
  99   1, 63  |          belly"; which refers to ~his sin. Therefore the devil did
 100   1, 63  |           Therefore the devil did not sin at once after the first
 101   1, 63  |               man's formation and his sin. Therefore, ~for the like
 102   1, 63  |            devil's formation ~and his sin.~Aquin.: SMT FP Q[63] A[
 103   1, 63  |              have to be considered in sin, namely, the ~proneness
 104   1, 63  |             namely, the ~proneness to sin, and the motive for sinning.
 105   1, 63  |             consider the proneness to sin, it seems that the higher
 106   1, 63  |            angels were less likely to sin than the lower. On this
 107   1, 63  |             said (A[2]), ~the demons' sin was pride; and the motive
 108   1, 63  |            view: ~because the angels' sin did not come of any proneness,
 109   1, 63  |               compatible with ~mortal sin; but Seraphim is derived
 110   1, 63  |              incompatible with mortal sin. Therefore the first angel
 111   1, 63  |       frustrated either in those who ~sin, or in those who are saved;
 112   1, 63  |                Para. 1/1 ~Whether the sin of the highest angel was
 113   1, 63  |                It would seem that the sin of the highest angel was
 114   1, 63  |              one time. ~Therefore the sin of one was not the cause
 115   1, 63  |             Further, an angel's first sin can only be pride, as was
 116   1, 63  |           rather than to God. Yet the sin of one angel ~would have
 117   1, 63  |              does not appear that the sin of the ~highest angel was
 118   1, 63  |              Further, it is a greater sin to wish to be subject to
 119   1, 63  |           sinning. If, therefore, the sin of the foremost angel ~was
 120   1, 63  |             in malice." Therefore the sin of the ~highest angel was
 121   1, 63  |                1/1~I answer that, The sin of the highest angel was
 122   1, 63  |             the one instant, yet the ~sin of one could be the cause
 123   1, 63  |            lower angels, he fell into sin ~with intenser energy, and
 124   1, 63  |               2: Further, justice and sin are to be found in the same
 125   1, 63  |             firm than sinned. Because sin is ~contrary to the natural
 126   1, 63  |            not consistent with mortal sin. Yet the names of ~Cherubim,
 127   1, 64  |           returns from the malice of ~sin to the goodness of justice
 128   1, 64  |           especially obstinate in the sin whereby they fell. But that ~
 129   1, 64  |          whereby they fell. But that ~sin, namely, pride, is in them
 130   1, 64  |            because the motive for the sin ~no longer endures, namely,
 131   1, 64  |            not in the gravity of the ~sin, but in the condition of
 132   1, 64  |             sinning, are obstinate in sin. Later on we shall treat
 133   1, 64  |             God's mercy delivers from sin those who repent. But such
 134   1, 64  |         repenting, cling immovably to sin, and are not ~delivered
 135   1, 64  |              OBJ 3: The devil's first sin still remains in him according
 136   1, 64  |              the whole cause of man's sin being pardonable. Consequently
 137   1, 64  |             at least for the ~evil of sin; which applies to the worm
 138   1, 64  |             the contrary, The demon's sin is greater than man's sin.
 139   1, 64  |             sin is greater than man's sin. But man is ~punished with
 140   1, 64  |              of the pleasure taken in sin, according ~to Apoc. 18:
 141   1, 64  |             God which restrains from ~sin. For it is written elsewhere
 142   1, 64  |              be sorry for the evil of sin on account of the sin bears ~
 143   1, 64  |              of sin on account of the sin bears ~witness to the goodness
 144   1, 64  |            will, to which the evil of sin is opposed. ~But to be sorry
 145   1, 64  |           punishment, for the evil of sin on ~account of the punishment,
 146   1, 64  |             not sorry for the evil of sin.~Aquin.: SMT FP Q[64] A[
 147   1, 64  |               1~OBJ 2: Further, man's sin is not graver than the demons'.
 148   1, 64  |               one, by reason of their sin, and this is hell; and ~
 149   1, 65  |             but in ~punishment of the sin of spiritual creatures.
 150   1, 65  |          punishment suitable to some ~sin of a spiritual creature,
 151   1, 72  |             saying that there was any sin whatever in the act of ~
 152   1, 76  |           this by saying ~that before sin the human body was incorruptible.
 153   1, 76  |            sufficient; because before sin the human body was immortal
 154   1, 76  |              not be forfeited through sin, as neither was the immortality
 155   1, 48  |             to the diversity of their sin; and he said this ~was the
 156   1, 48  |             sake of the punishment of sin, which ~is contrary to what
 157   1, 48  |              it happened ~through the sin of one soul; so that, if
 158   1, 49  |    transparent. Likewise, addition in sin can be made ~to infinitude,
 159   1, 49  |               the whole. But a second sin ~does not necessarily diminish
 160   1, 49  |       aptitude less than a ~preceding sin, but perchance either equally
 161   1, 49  |         involves no consent, is not a sin, but an occasion for ~the
 162   1, 60  |            same nature as angels; for sin has not altered their nature. ~
 163   1, 63  |            the body and infection ~of sin. But it is difficult for
 164   1, 63  |              make ~use of it, and can sin.~Aquin.: SMT FP Q[62] A[
 165   1, 63  |         Whether a beatified angel can sin?~Aquin.: SMT FP Q[62] A[
 166   1, 63  |            that a beatified angel can sin. For, as was said ~above (
 167   1, 63  |      Therefore a beatified ~angel can sin.~Aquin.: SMT FP Q[62] A[
 168   1, 63  |            angels. Therefore they can sin.~Aquin.: SMT FP Q[62] A[
 169   1, 63  |              that nature which cannot sin." Therefore the holy angels ~
 170   1, 63  |               the holy angels ~cannot sin.~Aquin.: SMT FP Q[62] A[
 171   1, 63  |               beatified angels cannot sin. The reason for this is, ~
 172   1, 63  |            acts in this manner cannot sin. Consequently ~the beatified
 173   1, 63  |            the beatified angel cannot sin.~Aquin.: SMT FP Q[62] A[
 174   1, 63  |              it is rendered unable to sin, for the reason already
 175   1, 63  |              the end; and this is to ~sin. Hence there is greater
 176   1, 63  |               the angels, who cannot ~sin, than there is in ourselves,
 177   1, 63  |              is in ourselves, who can sin.~Aquin.: SMT FP Q[62] A[
 178   1, 64  |             THE ANGELS WITH REGARD TO SIN (NINE ARTICLES)~In the next
 179   1, 64  |            that some became evil by a sin of their own choosing, are ~
 180   1, 64  |              the ~angels?~(8) Was the sin of the foremost angel the
 181   1, 64  |              sinning?~(9) Did as many sin as remained steadfast?~Aquin.:
 182   1, 64  |               loving God ~they do not sin. Consequently the angels
 183   1, 64  |        Consequently the angels cannot sin.~Aquin.: SMT FP Q[63] A[
 184   1, 64  |      Consequently the angel ~does not sin by desire.~Aquin.: SMT FP
 185   1, 64  |               in his ~own nature, can sin; and to whatever creature
 186   1, 64  |            creature it belongs not to sin, such ~creature has it as
 187   1, 64  |             have; whether we speak of sin ~in nature, art, or morals.
 188   1, 64  |          Divine will can there be ~no sin; whereas there can be sin
 189   1, 64  |             sin; whereas there can be sin in the will of every creature; ~
 190   1, 64  |               1/1~Reply OBJ 4: Mortal sin occurs in two ways in the
 191   1, 64  |               is evil of itself. Such sin always comes of ignorance
 192   1, 64  |              this way there can be no sin in the ~angel; because there
 193   1, 64  |          could any habit inclining to sin precede their first sin.
 194   1, 64  |               sin precede their first sin. In ~another way sin comes
 195   1, 64  |            first sin. In ~another way sin comes of free-will by choosing
 196   1, 64  |             the defect which ~induces sin is only on the part of the
 197   1, 64  |     established by the Church. Such a sin ~does not presuppose ignorance,
 198   1, 64  |            Para. 1/1~Whether only the sin of pride and envy can exist
 199   1, 64  |               delight in any kind of ~sin, can fall into the sin itself.
 200   1, 64  |                sin, can fall into the sin itself. But the demons delight
 201   1, 64  |              Para. 1/2~I answer that, Sin can exist in a subject in
 202   1, 64  |               since by leading men to sin they incur the guilt of
 203   1, 64  |          nature. But there can be no ~sin when anyone is incited to
 204   1, 64  |           kept. Such is precisely the sin ~of pride - not to be subject
 205   1, 64  |                Consequently the first sin of the angel can be none
 206   1, 64  |             some other. So, after the sin of pride, there ~followed
 207   1, 64  |       considered as a special kind of sin, is the ~immoderate greed
 208   1, 64  |        rational, or intellectual; and sin consists only in such ~desire.
 209   1, 64  |             always be desired without sin. But ~to be likened unto
 210   1, 64  |               that he did not thereby sin.~Aquin.: SMT FP Q[63] A[
 211   1, 64  |              much less ~did the angel sin by desiring to be as God.~
 212   1, 64  |               Godlike, he commits ~no sin; provided that he desires
 213   1, 64  |               it of God. But he would sin were he to desire ~to be
 214   1, 64  |          which desire there would be ~sin. It was in this way that
 215   1, 64  |             Para. 1/1~OBJ 3: Further, sin is opposed to merit. But
 216   1, 64  |             the demons likewise could sin in the ~first instant of
 217   1, 64  |             their nature, ~but by the sin of their own will; because,
 218   1, 64  |             is clear that the angel's sin was an act subsequent to ~
 219   1, 64  |          impossible for the ~angel to sin in the first instant by
 220   1, 64  |                cannot be the cause of sin. Consequently it cannot
 221   1, 64  |            but from the beginning ~of sin": that is to say, because
 222   1, 64  |              never went back from his sin.~Aquin.: SMT FP Q[63] A[
 223   1, 64  |         reason does ~not hold good of sin; as has been said.~Aquin.:
 224   1, 64  |          belly"; which refers to ~his sin. Therefore the devil did
 225   1, 64  |           Therefore the devil did not sin at once after the first
 226   1, 64  |               man's formation and his sin. Therefore, ~for the like
 227   1, 64  |            devil's formation ~and his sin.~Aquin.: SMT FP Q[63] A[
 228   1, 64  |              have to be considered in sin, namely, the ~proneness
 229   1, 64  |             namely, the ~proneness to sin, and the motive for sinning.
 230   1, 64  |             consider the proneness to sin, it seems that the higher
 231   1, 64  |           angels were less ~likely to sin than the lower. On this
 232   1, 64  |             said (A[2]), ~the demons' sin was pride; and the motive
 233   1, 64  |            view: ~because the angels' sin did not come of any proneness,
 234   1, 64  |               compatible with ~mortal sin; but Seraphim is derived
 235   1, 64  |              incompatible with mortal sin. Therefore the first angel
 236   1, 64  |       frustrated either in those who ~sin, or in those who are saved;
 237   1, 64  |                Para. 1/1 ~Whether the sin of the highest angel was
 238   1, 64  |                It would seem that the sin of the highest angel was
 239   1, 64  |              one time. ~Therefore the sin of one was not the cause
 240   1, 64  |             Further, an angel's first sin can only be pride, as was
 241   1, 64  |           rather than to God. Yet the sin of one angel ~would have
 242   1, 64  |              does not appear that the sin of the ~highest angel was
 243   1, 64  |              Further, it is a greater sin to wish to be subject to
 244   1, 64  |           sinning. If, therefore, the sin of the foremost angel ~was
 245   1, 64  |             in malice." Therefore the sin of the ~highest angel was
 246   1, 64  |                1/1~I answer that, The sin of the highest angel was
 247   1, 64  |             the one instant, yet the ~sin of one could be the cause
 248   1, 64  |            lower angels, he fell into sin ~with intenser energy, and
 249   1, 64  |               2: Further, justice and sin are to be found in the same
 250   1, 64  |             firm than sinned. Because sin is ~contrary to the natural
 251   1, 64  |            not consistent with mortal sin. Yet the names of ~Cherubim,
 252   1, 65  |           returns from the malice of ~sin to the goodness of justice
 253   1, 65  |           especially obstinate in the sin whereby they fell. But that ~
 254   1, 65  |          whereby they fell. But that ~sin, namely, pride, is in them
 255   1, 65  |            because the motive for the sin ~no longer endures, namely,
 256   1, 65  |            not in the gravity of the ~sin, but in the condition of
 257   1, 65  |             sinning, are obstinate in sin. Later on we shall treat
 258   1, 65  |             God's mercy delivers from sin those who repent. But such
 259   1, 65  |         repenting, cling immovably to sin, and are not ~delivered
 260   1, 65  |              OBJ 3: The devil's first sin still remains in him according
 261   1, 65  |              the whole cause of man's sin being pardonable. Consequently
 262   1, 65  |             at least for the ~evil of sin; which applies to the worm
 263   1, 65  |             the contrary, The demon's sin is greater than man's sin.
 264   1, 65  |             sin is greater than man's sin. But man is ~punished with
 265   1, 65  |              of the pleasure taken in sin, according ~to Apoc. 18:
 266   1, 65  |             God which restrains from ~sin. For it is written elsewhere
 267   1, 65  |              be sorry for the evil of sin on account of the sin bears ~
 268   1, 65  |              of sin on account of the sin bears ~witness to the goodness
 269   1, 65  |            will, to which the evil of sin is opposed. ~But to be sorry
 270   1, 65  |           punishment, for the evil of sin on ~account of the punishment,
 271   1, 65  |             not sorry for the evil of sin.~Aquin.: SMT FP Q[64] A[
 272   1, 65  |               1~OBJ 2: Further, man's sin is not graver than the demons'.
 273   1, 65  |               one, by reason of their sin, and this is hell; and ~
 274   1, 66  |             but in ~punishment of the sin of spiritual creatures.
 275   1, 66  |          punishment suitable to some ~sin of a spiritual creature,
 276   1, 71  |             saying that there was any sin whatever in the act of ~
 277   1, 75  |           this by saying ~that before sin the human body was incorruptible.
 278   1, 75  |            sufficient; because before sin the human body was immortal
 279   1, 75  |              not be forfeited through sin, as neither was the immortality
 280   1, 78  |               nothing is a subject of sin, except a power of the soul. ~
 281   1, 78  |            conscience is a subject of sin; for it is said of some
 282   1, 80  |             information and proposing sin, which ~belong to the cognitive
 283   1, 80  |              only showed and proposed sin, but also ~incited to the
 284   1, 80  |          incited to the commission of sin. And in this, sensuality
 285   1, 81  |              is the will by ~which we sin and live well," and so the
 286   1, 82  |            power is forfeited through sin. But free-will ~is forfeited
 287   1, 82  |       free-will ~is forfeited through sin; for Augustine says that "
 288   1, 82  |             free-will by falling into sin, not ~as to natural liberty,
 289   1, 83  |               not imputed to him as a sin; as Augustine says (Gen.
 290   1, 84  |             Para. 1/1~OBJ 3: Further, sin is in the intellectual faculty.
 291   1, 84  |             intellectual faculty. But sin involves ~falsehood: for "
 292   1, 91  |           limitation were a result of sin, for to ~the woman was it
 293   1, 91  |               woman was it said after sin (Gn. 3:16): "Thou shalt
 294   1, 91  |              that, "Where there is no sin, there is no ~inequality."
 295   1, 91  |           production of things before sin.~Aquin.: SMT FP Q[92] A[
 296   1, 91  |              3: Further, occasions of sin should be cut off. But God
 297   1, 91  |               would be an occasion of sin to man. Therefore He should
 298   1, 91  |                subjection began after sin. There is another kind of
 299   1, 91  |       subjection existed even ~before sin. For good order would have
 300   1, 91  |          which ~proved an occasion of sin, the universe would have
 301   1, 91  |             there ~was no pain before sin. Therefore it was not right
 302   1, 92  |              explained (A[1]). But by sin man becomes unlike God.
 303   1, 93  |               obscurity resulted from sin. Therefore man in ~the primitive
 304   1, 93  |             from God, which means to ~sin. Hence all who see God through
 305   1, 93  |               eternity they can never sin. Therefore, as ~Adam did
 306   1, 93  |               Therefore, as ~Adam did sin, it is clear that he did
 307   1, 93  |             obscurity as an effect of sin, so far as ~man is impeded
 308   1, 93  |           from the state of man after sin. For man's soul, in the
 309   1, 93  |             untrue. Therefore ~before sin the woman was deceived.~
 310   1, 93  |               eyes is not changed by ~sin. Therefore this would have
 311   1, 93  |              firm belief. Thus before sin Adam could not be deceived
 312   1, 93  |                in that state of life "sin was avoided without struggle,
 313   1, 94  |               him subsequently before sin: and many authorities of
 314   1, 94  |             would have remained after sin; ~since even in the demons
 315   1, 94  |          natural gifts remained after sin, as ~Dionysius declared (
 316   1, 94  |              is a virtue that regards sin committed. Mercy, ~too,
 317   1, 94  |           state of ~innocence neither sin nor unhappiness existed.
 318   1, 94  |              proved by his subsequent sin. Therefore he possessed
 319   1, 94  |             Judaeos): ~"The prince of sin overcame Adam who was made
 320   1, 94  |          penance, which is sorrow for sin ~committed; and mercy, which
 321   1, 94  |           repent, if there had been a sin to repent for; and had he
 322   1, 94  |           more meritorious than after sin was committed, if we consider
 323   1, 94  |               for merit exists ~after sin, on account of man's weakness;
 324   1, 94  |               1/1 ~Reply OBJ 1: After sin man requires grace for more
 325   1, 94  |              more things than before ~sin; but he does not need grace
 326   1, 94  |          forasmuch as man even before sin ~required grace to obtain
 327   1, 94  |              need of grace. But after sin man required grace also
 328   1, 94  |            also for the remission of ~sin, and for the support of
 329   1, 94  |              the deed to satisfy ~for sin.~Aquin.: SMT FP Q[95] A[
 330   1, 95  |             animals, ~although before sin he had no need of them:
 331   1, 95  |               God foresaw that after ~sin animals would become useful
 332   1, 95  |            Therefore, at least before sin, ~it was unfitting for man
 333   1, 95  |              was not changed by man's sin, as ~if those whose nature
 334   1, 95  |              xxi): "Where there is no sin, there is no ~inequality."
 335   1, 95  |             of innocence there was no sin. Therefore ~all were equal.~
 336   1, 95  |            the world as a penalty for sin would not ~have existed
 337   1, 95  |               as a penalty; for after sin it was said to the woman (
 338   1, 96  |               written (Rm. 5:12): "By sin death came into the ~world."
 339   1, 96  |               man was immortal before sin.~Aquin.: SMT FP Q[97] A[
 340   1, 96  |        immortal as long as he did not sin; so ~that he might achieve
 341   1, 96  |             of which was an effect of sin; for this was ~reserved
 342   1, 96  |            long as he ~refrained from sin.~Aquin.: SMT FP Q[97] A[
 343   1, 96  |             the body; and even ~after sin man would have remained
 344   1, 97  |          human race; ~otherwise man's sin would have been very necessary,
 345   1, 97  |            coition had existed before sin, ~they would have had intercourse
 346   1, 97  |       compared to beasts by reason of sin, ~according to Ps. 48:13: "
 347   1, 97  |             them." ~Therefore, before sin, there would have been no
 348   1, 97  |             made man and woman before sin (Gn. 1,2). But ~nothing
 349   1, 97  |            man male and female before sin, ~because He foreknew the
 350   1, 97  |               would take place after ~sin, which He foresaw. But this
 351   1, 97  |             acquired nor forfeited by sin. Now it is clear that ~generation
 352   1, 97  |              he possessed even before sin, as above explained (Q[97],
 353   1, 97  |             other members had, before sin.~Aquin.: SMT FP Q[98] A[
 354   1, 97  |       paradise, because on account of sin they were ~ejected from
 355   1, 98  |         appears to be a punishment of sin that he has not that strength.~
 356   1, 98  |              was not ~possible before sin. Therefore, in the state
 357   1, 99  |               De ~Sacram. i): "Before sin the first man would have
 358   1, 99  |               As long as man did ~not sin, he would have begotten
 359   1, 99  |             same ~genus; and original sin, which is opposed to original
 360   1, 99  |         righteousness, is ~called the sin of nature, wherefore it
 361   1, 99  |            would have been ~unable to sin any more." Therefore the
 362   1, 99  |        stronger than evil. But by the sin of the first ~man there
 363   1, 99  |              of him, the necessity of sin. ~Therefore, if the first
 364   1, 99  |              be unable ~henceforth to sin. In like manner, therefore,
 365   1, 99  |          their race had committed any sin for which they would have ~
 366   1, 99  |               would contract from him sin ~which is the cause of hell:
 367   1, 99  |              of hell" by falling into sin, this would not have been
 368   1, 99  |             preserving them free from sin.~Aquin.: SMT FP Q[100] A[
 369   1, 99  |         quoted. For ~the necessity of sin incurred by the descendants
 370   1, 100 |              ignorance is a result of sin, as Bede says (Cf. FS, ~
 371   1, 100 |          knowledge. Therefore before ~sin children would have had
 372   1, 100 |              9:15). Therefore, before sin and the ~corruption which
 373   1, 101 |        nothing is useless. But after ~sin, paradise was not occupied
 374   1, 101 |              unoccupied by ~man after sin, just as immortality was
 375   1, 101 |            man, and ~what man lost by sin. Moreover, some say that
 376   1, 101 |             on him as a punishment of sin would not ~have existed
 377   1, 101 |              soil was a punishment of sin (Gn. 3:17). Therefore man
 378   1, 101 |               labor, as it ~did after sin; but would have been pleasant
 379   1, 101 |             lest he should lose it by sin. All of which was for man'
 380   1, 101 |          empyrean heaven. But before ~sin paradise was a fitting abode
 381   1, 105 |             to point ~to the stain of sin which appertains to will;
 382   1, 108 |               of which are opposed to sin; and therefore ~these names
 383   1, 108 |         nature, or according to their sin or punishment. But it is
 384   1, 108 |           nature but ~from subsequent sin; neither is it according
 385   1, 108 |            neither is it according to sin or punishment, ~because
 386   1, 112 |            daily through falling into sin; whom the angels could help
 387   1, 112 |                even from falling into sin, according to the ordering
 388   1, 112 |               penance is contrary to ~sin. But angels rejoice about
 389   1, 112 |               just man who falls into sin.~Aquin.: SMT FP Q[113] A[
 390   1, 112 |       speaking the angels do not will sin and the ~pains inflicted
 391   1, 112 |              are allowed to fall into sin.~Aquin.: SMT FP Q[113] A[
 392   1, 112 |               repentance and in man's sin there is one ~reason for
 393   1, 112 |              captives in Persia into ~sin; which sin was an impediment
 394   1, 112 |               Persia into ~sin; which sin was an impediment to the
 395   1, 113 |               by ~instigating them to sin; and thus they are not sent
 396   1, 113 |             temptation is the road to sin. Now sin dwells in the ~
 397   1, 113 |               is the road to sin. Now sin dwells in the ~will. Since
 398   1, 113 |               for this reason it is a sin to tempt God; for man, ~
 399   1, 113 |              hurt by urging man ~into sin. In this sense it is said
 400   1, 113 |          instigation. Therefore every sin ~is due to the devil's instigation.~
 401   1, 113 |           instigated the first man to sin, from whose sin there resulted
 402   1, 113 |          first man to sin, from whose sin there resulted a ~proneness
 403   1, 113 |              resulted a ~proneness to sin in the whole human race:
 404   1, 113 |               not the cause of ~every sin: for all sins are not committed
 405   1, 113 |               OBJ 2: When man commits sin without being thereto instigated
 406   1, 113 |              him who was the first to sin.~Aquin.: SMT FP Q[114] A[
 407   1, 113 |              his own accord fall into sin: but he cannot ~advance
 408   1, 113 |      Nevertheless there is no kind of sin which is not sometimes ~
 409   1, 113 |             the same nor to any other sin. ~And others say that he
 410   1, 117 |              said that God concurs in sin. But if the ~rational soul
 411   1, 117 |          sometimes God concurs in the sin of ~adultery, since sometimes
 412   1, 117 |            embodies in ~punishment of sin. Since, therefore, all these
 413   1, 117 |           body, which was a result of sin. Consequently it was ~not
 414   2, 1   |              1~Reply OBJ 1: Those who sin turn from that in which
 415   2, 6   |             of the will's movement to sin, which is contrary to nature,
 416   2, 6   |               1~OBJ 2: Further, every sin implies ignorance; according
 417   2, 6   |               would follow that every sin is involuntary: which is ~
 418   2, 6   |             of Augustine, that "every sin is voluntary" (De ~Vera
 419   2, 6   |             he may have an excuse for sin, or that he ~may not be
 420   2, 6   |              may not be withheld from sin; according to Job 21:14: "
 421   2, 7   |         involuntariness excuses from ~sin, the consideration of which
 422   2, 9   |               is the will whereby "we sin and ~whereby we do right,"
 423   2, 15  |               up his mind to commit a sin, unless that mental faculty ~
 424   2, 17  |               it is in ~punishment of sin that the movement of these
 425   2, 17  |               member whereby original sin is ~transmitted to posterity.~
 426   2, 17  |           later on, the effect of the sin of our ~first parent was
 427   2, 18  |             act, as merit or demerit, sin and guilt.~Aquin.: SMT FS
 428   2, 18  |   circumstance adds a new species of ~sin. And for the same reason,
 429   2, 18  |             change the species of the sin. Nevertheless it can ~aggravate
 430   2, 18  |             aggravate or diminish the sin. The same applies to other
 431   2, 18  |        circumstance that aggravates a sin, or adds to the ~goodness
 432   2, 19  |         Contra Faust. xxii, 27) that "sin is a ~deed, word or desire
 433   2, 19  |              the will is ~the root of sin. Therefore, since malice
 434   2, 19  |              against conscience - "is sin." Therefore the will is
 435   2, 19  |             and, ~of necessity, would sin: which is unreasonable.
 436   2, 19  |              seek vainglory, he will ~sin, whether he does his duty
 437   2, 19  |               about to die ~in mortal sin. If therefore man were bound
 438   2, 20  |               is by the will ~that we sin, and that we behave aright."
 439   2, 20  |                i, 9) that there is no sin ~without the will. If therefore
 440   2, 20  |              If therefore there is no sin in the will, there will
 441   2, 20  |       According to the measure of the sin ~shall the measure also
 442   2, 20  |             the alms by committing a ~sin, this does not undo the
 443   2, 21  |             Para. 1/1~OBJ 2: Further, sin, as stated in Phys. ii,
 444   2, 21  |               there is evil, there is sin. But this is false: since ~
 445   2, 21  |            since ~punishment is not a sin, although it is an evil.
 446   2, 21  |           this ~is the very nature of sin; for Augustine says (Contra
 447   2, 21  |               Faust. xxii, 27) ~that "sin is a word, deed, or desire,
 448   2, 21  |               more comprehensive than sin, as also is good than ~right.
 449   2, 21  |         subject, is an evil: ~whereas sin consists properly in an
 450   2, 21  |             comes under the notion of sin.~Aquin.: SMT FS Q[21] A[
 451   2, 21  |               then it is said to be a sin. Now it is evident from
 452   2, 21  |       inasmuch as they result from a ~sin in nature's action.~Aquin.:
 453   2, 21  |            the proximate end. In ~the sin of nature, the action does
 454   2, 21  |        something. In like manner, the sin of the will always fails
 455   2, 21  |            its action: and ~therefore sin, which consists in straying
 456   2, 21  |              being good or evil. For "sin happens even in ~things
 457   2, 21  |               OBJ 2: Further, just as sin occurs in moral actions,
 458   2, 21  |               in Phys. ii, 8 "it is a sin ~in a grammarian to write
 459   2, 21  |               more comprehensive than sin, so is sin ~more comprehensive
 460   2, 21  |         comprehensive than sin, so is sin ~more comprehensive than
 461   2, 21  |             such like actions, ~evil, sin and guilt are one and the
 462   2, 21  |         therefore, although there ~be sin in natural actions, there
 463   2, 21  |          general end. Since therefore sin is ~a departure from the
 464   2, 21  |               as stated above (A[1]), sin may ~occur in two ways,
 465   2, 21  |               by the artist: and this sin will be proper to the ~art;
 466   2, 21  |               then he will be said to sin, if he intend to produce
 467   2, 21  |           taken in thereby. But ~this sin is not proper to the artist
 468   2, 21  |          Consequently ~for the former sin the artist is blamed as
 469   2, 21  |           general end of ~human life, sin and evil are always due
 470   2, 21  |             man is blamed for such ~a sin, both as man and as a moral
 471   2, 21  |        written (Job 35:6,7): "If thou sin, what shalt ~thou hurt Him? . . .
 472   2, 24  |            Further, whatever leads to sin, has an aspect of evil.
 473   2, 24  |               these ~passions lead to sin: wherefore they are called "
 474   2, 24  |                     For they ~fear to sin, they desire to persevere;
 475   2, 24  |            persevere; they grieve for sin, they rejoice ~in good works."~
 476   2, 24  |              of reason, incline us to sin: but in so far as they are ~
 477   2, 24  |       judgment of ~reason, diminishes sin; but if it be consequent
 478   2, 24  |             OBJ 1), it aggravates the sin, or else it is a ~sign of
 479   2, 28  |               worsened by the love of sin, according to Osee 9:10: "
 480   2, 29  |              of faith, ~that they may sin freely; in whose person
 481   2, 29  |               to remain hidden in his sin, he ~hates that anyone should
 482   2, 29  |              know the truth about his sin. In this respect, ~Augustine
 483   2, 34  |        neither a mortal nor a ~venial sin; yet it proceeds from a
 484   2, 34  |             malice, namely, from the ~sin of our first parent; because,
 485   2, 35  |            mind contemplates: viz. by sin, which the mind considers
 486   2, 37  |           hope of the forgiveness ~of sin.~Aquin.: SMT FS Q[37] A[
 487   2, 39  |              will ~that is opposed to sin, whether in oneself or in
 488   2, 39  |       contrary to good; for instance, sin. Wherefore sorrow for sin
 489   2, 39  |             sin. Wherefore sorrow for sin is useful ~as inducing a
 490   2, 39  |               inducing a man to avoid sin: hence the Apostle says (
 491   2, 39  |         belongs to the punishment of ~sin, just as the enjoyment of
 492   2, 39  |             that is called evil, i.e. sin, and the ~punishment of
 493   2, 39  |                and the ~punishment of sin." Therefore sorrow or pain
 494   2, 42  |                3) Whether the evil of sin is an object of fear?~(4)
 495   2, 42  |               1/1~Whether the evil of sin is an object of fear?~Aquin.:
 496   2, 42  |           would seem that the evil of sin can be an object of fear.
 497   2, 42  |            from God." Now nothing but sin severs ~us from God; according
 498   2, 42  |                 Therefore the evil of sin can be an object of ~fear.~
 499   2, 42  |               account ~of the evil of sin. Therefore one can also
 500   2, 42  |             can also fear the evil of sin.~Aquin.: SMT FS Q[42] A[