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,