Part, Question

4501   2, 18  |             fear that holds fast ~to a good which we cannot lose. For
4502   2, 18  |             lose. For when we love the good which we have ~acquired,
4503   2, 19  |                conversion to a mutable good, together with aversion
4504   2, 19  |           aversion from the immutable ~good, as Augustine states (De
4505   2, 19  |                conversion to a mutable good. Therefore it is not a sin.~
4506   2, 19  |                that which grows from a good root, seems to be no sin, ~
4507   2, 19  |              to be no sin, ~because "a good tree cannot bring forth
4508   2, 19  |           despair seems to grow from a good root, viz. fear of God,
4509   2, 19  |                intellect correspond to good ~and evil in the appetite.
4510   2, 19  |                to a true intellect, is good in itself, while every appetitive ~
4511   2, 19  |           aversion from ~the immutable good, and conversion to a mutable
4512   2, 19  |                conversion to a mutable good, but not always in ~the
4513   2, 19  |           aversion from the immutable ~good; but, consequently, they
4514   2, 19  |                conversion to a mutable good, in so ~far as the soul
4515   2, 19  |               conversion to a ~mutable good, and, consequently, in aversion
4516   2, 19  |            aversion from the immutable good: ~because the fornicator
4517   2, 19  |                Pride lies in wait for ~good works that they may die."
4518   2, 19  |               makes evil use of those ~good things, by allowing them
4519   2, 19  |             choosing ~fornication as a good for himself at this particular
4520   2, 19  |                is opposed to a greater good, as the ~Philosopher states (
4521   2, 19  |          possible to turn to a mutable good, ~even inordinately, without
4522   2, 19  |          against Him, according as His good is partaken of by us. ~Wherefore
4523   2, 19  |             and induces us to seek for good things, so that when hope
4524   2, 19  |                and are drawn away from good works. Wherefore ~a gloss
4525   2, 19  |               the ~object of hope is a good, difficult but possible
4526   2, 19  |             not deeming it an arduous ~good; secondly, through his deeming
4527   2, 19  |             that spiritual goods taste good to ~us no more, or seem
4528   2, 19  |            that a man deems an arduous good impossible ~to obtain, either
4529   2, 19  |           never be able to rise to any good. And since ~sloth is a sadness
4530   2, 19  |              is possible, ~because the good and the arduous regard other
4531   2, 19  |            since the object of hope is good, to which the ~appetite
4532   2, 20  |               conversion to a mutable ~good. Now presumption is a sin.
4533   2, 20  |              power, which is a mutable good, rather than from turning
4534   2, 20  |             God, which is an immutable good.~Aquin.: SMT SS Q[21] A[
4535   2, 20  |            hope is an arduous possible good: and a thing is possible
4536   2, 20  |           presumption if he tends to a good as though it were possible
4537   2, 20  |              that a man tends to some ~good as though it were possible
4538   2, 20  |               whereby he loves his own good inordinately. For when ~
4539   2, 20  |               conversion to a ~mutable good, in so far as it arises
4540   2, 20  |        inordinate desire of one's ~own good, and aversion from the immutable
4541   2, 20  |            aversion from the immutable good, in as much as it ascribes ~
4542   2, 20  |                to those who cease from good works: and it ~is to this
4543   2, 20  |                 applied in speaking of good, so is presumption: it is
4544   2, 20  |            tending to some ~impossible good, as though it were possible.
4545   2, 21  |                inclination to hope for good. Therefore there is no need ~
4546   2, 21  |            inclines us to hope for the good which is ~proportionate
4547   2, 21  |               hope for a supernatural ~good he had to be induced by
4548   2, 21  |              filial fear as also other good works ~that are done from
4549   2, 22  |             love someone so as to wish good to ~him. If, however, we
4550   2, 22  |                however, we do not wish good to what we love, but wish
4551   2, 22  |             what we love, but wish its good ~for ourselves, (thus we
4552   2, 22  |            human soul to ~the infinite good. Therefore charity is not
4553   2, 22  |              just as we are said to be good with the goodness ~which
4554   2, 22  |                whereby we are formally good is a participation of Divine
4555   2, 22  |            answer that, Human acts are good according as they are regulated
4556   2, 22  |                principle ~of all man's good acts consists in following
4557   2, 22  |          proper object of love ~is the good, as stated above (FS, Q[
4558   2, 22  |                is ~a special aspect of good, there is a special kind
4559   2, 22  |               of love. But the Divine ~good, inasmuch as it is the object
4560   2, 22  |               has a special aspect of ~good, wherefore the love of charity,
4561   2, 22  |              which is the love of that good, is a ~special kind of love.
4562   2, 22  |           glory to the Lord ~for He is good." Other reasons that inspire
4563   2, 22  |               the object of charity is good, whereas the object of hope
4564   2, 22  |          object of hope is ~an arduous good. Therefore hope is more
4565   2, 22  |               1/2~I answer that, Since good, in human acts, depends
4566   2, 22  |               which is a ~principle of good acts, consists in attaining
4567   2, 22  |            truth or the acquisition of good, whereas charity ~attains
4568   2, 22  |                1~Reply OBJ 3: The same good is the object of charity
4569   2, 22  |                implies union with that good, whereas hope implies distance ~
4570   2, 22  |           charity does not regard that good as being arduous, as ~hope
4571   2, 22  |          proper to virtue to produce a good act. Now those who have
4572   2, 22  |             have not ~charity, do some good actions, as when they clothe
4573   2, 22  |               Virtue is ordered to the good, as stated above (FS, Q[
4574   2, 22  |                 Q[55]~, A[4]). Now the good is chiefly an end, for things
4575   2, 22  |                end ~are not said to be good except in relation to the
4576   2, 22  |            proximate end, so also, is ~good twofold, one, the ultimate
4577   2, 22  |             the ultimate and universal good, the other proximate ~and
4578   2, 22  |             The ultimate and principal good of man is the enjoyment ~
4579   2, 22  |         according to Ps. 72:28: "It is good for me to adhere to God,"
4580   2, 22  |           adhere to God," and ~to this good man is ordered by charity.
4581   2, 22  |                as it were, ~particular good may be twofold: one is truly
4582   2, 22  |               be twofold: one is truly good, because, considered in ~
4583   2, 22  |              directed to the principal good, which is the last end; ~
4584   2, 22  |               end; ~while the other is good apparently and not truly,
4585   2, 22  |                us ~away from the final good. Accordingly it is evident
4586   2, 22  |            directed to man's principal good; thus also the ~Philosopher
4587   2, 22  |            directed to some particular good. But if this particular
4588   2, 22  |                 But if this particular good is not a ~true, but an apparent
4589   2, 22  |               a ~true, but an apparent good, it is not a true virtue
4590   2, 22  |             that is ordered to ~such a good, but a counterfeit virtue.
4591   2, 22  |            other hand, this particular good be ~a true good, for instance
4592   2, 22  |             particular good be ~a true good, for instance the welfare
4593   2, 22  |              to the ~final and perfect good. Accordingly no strictly
4594   2, 22  |              hope, or even his natural good, ~which is not completely
4595   2, 22  |            charity, ~to be generically good, but not perfectly good,
4596   2, 22  |                good, but not perfectly good, because it lacks its due ~
4597   2, 22  |           relation to ~some particular good, and not to the ultimate
4598   2, 22  |                and not to the ultimate good of human life, as do ~the
4599   2, 22  |                virtues, which make man good simply, as stated above (
4600   2, 23  |               object of charity is the good, which is also the ~object
4601   2, 23  |              the object of each is the good, but in different ways:
4602   2, 23  |                sensitive appetite is a good apprehended by sense, whereas ~
4603   2, 23  |       intellective appetite or will is good under the ~universal aspect
4604   2, 23  |               the ~universal aspect of good, according as it can be
4605   2, 23  |              charity is not a sensible good, but the ~Divine good which
4606   2, 23  |         sensible good, but the ~Divine good which is known by the intellect
4607   2, 23  |                is the love of sensible good: nor can ~the concupiscible
4608   2, 23  |      concupiscible reach to the Divine good which is an intelligible
4609   2, 23  |               which is an intelligible good; ~the will alone can. Consequently
4610   2, 23  |             Div. Nom. iv), the "Divine good", which is the ~object of
4611   2, 23  |         lovable, since He is supremely good. Therefore it is ~easier
4612   2, 23  |               from a pure heart, and a good conscience, and an ~unfeigned
4613   2, 23  |             from "a pure ~heart, and a good conscience, and an unfeigned
4614   2, 23  |                higher angels, both for good in those who persevered,
4615   2, 23  |           supreme love of the greatest good. Therefore ~charity cannot
4616   2, 23  |              its object is the Supreme Good, and from this it follows ~
4617   2, 23  |             OBJ 3: This argument holds good in those things which have
4618   2, 23  |                is as lovable as He is ~good, and His goodness is infinite,
4619   2, 23  |               is to aim at progress in good, and this is the pursuit
4620   2, 23  |                 nor unrighteousness do good, as Augustine ~says (De
4621   2, 23  |                suitable to it, to seem good, ~and whatever is unsuitable,
4622   2, 23  |           cannot appear otherwise than good, ~and that is in heaven,
4623   2, 23  |            affection for some temporal good.~Aquin.: SMT SS Q[24] A[
4624   2, 24  |              Reply OBJ 2: Love regards good in general, whereas honor
4625   2, 24  |              the ~honored person's own good, for it is given to a person
4626   2, 24  |              as it is ~referred to one good common to all, whereas honor
4627   2, 24  |        distinguished ~according to the good belonging to individuals.
4628   2, 24  |              they are ~referred to one good common to them all, which
4629   2, 24  |              the will is the universal good, whatever has the aspect
4630   2, 24  |            whatever has the aspect of ~good, can be the object of an
4631   2, 24  |             since to will is ~itself a good, man can will himself to
4632   2, 24  |       friendship, and to whom we ~wish good things: secondly, as the
4633   2, 24  |               things: secondly, as the good which we wish to a friend.
4634   2, 24  |                 because charity is the good which we desire for all
4635   2, 24  |               hence it is loved as the good which we ~desire for all
4636   2, 24  |           secondly, the love for those good things which we desire for
4637   2, 24  |            towards one to whom we wish good ~things, while, properly
4638   2, 24  |               speaking, we cannot wish good things to an ~irrational
4639   2, 24  |         properly speaking, to ~possess good, this being proper to the
4640   2, 24  |          master of its disposal of the good it possesses. ~Hence the
4641   2, 24  |                that we do not speak of good or ~evil befalling such
4642   2, 24  |              if we ~regard them as the good things that we desire for
4643   2, 24  |              to desire for oneself the good things which pertain to
4644   2, 24  |         Pentecost (In Evang. xxx). But good men do no works of the unjust:
4645   2, 24  |                should desire and wish ~good things for one's friends.
4646   2, 24  |             equivalent to love of ~his good. Hence also this perfect
4647   2, 24  |            which he prefers the public good to the life of the ~individual.
4648   2, 24  |             naturally desire their own good, for instance, the preservation ~
4649   2, 24  |              Para. 1/1~OBJ 3: Further, good is beloved by all, as Dionysius
4650   2, 24  |                reckon themselves to be good. Therefore many ~sinners
4651   2, 24  |               way ~it is proper to the good; in a third way, it is proper
4652   2, 24  |                way too, all men, both ~good and wicked, love themselves,
4653   2, 24  |                  2 Cor. 4:16). Now the good look upon ~their rational
4654   2, 24  |              themselves to be. But the good know themselves truly, and
4655   2, 24  |             live; secondly, he desires good things for him; thirdly,
4656   2, 24  |             for him; thirdly, he does ~good things to him; fourthly,
4657   2, 24  |                things. In this way the good love themselves, as to the
4658   2, 24  |                integrity, they desire ~good things for him, namely spiritual
4659   2, 24  |                because they find there good thoughts in the present,
4660   2, 24  |           present, the memory of past ~good, and the hope of future
4661   2, 24  |                 and the hope of future good, all of which are sources
4662   2, 24  |               outward man, whereas the good do not love ~themselves
4663   2, 24  |              as they ~think themselves good. Yet such love of self is
4664   2, 24  |               lxxiii) that "this great good," ~namely, the love of our
4665   2, 24  |               your ~enemies," and, "Do good to them that hate you."
4666   2, 24  |                also that we should "do good to ~them."~Aquin.: SMT SS
4667   2, 24  |               A gloss on Mt. 5:44, "Do good to them that hate you," ~
4668   2, 24  |               hate you," ~says: "To do good to one's enemies is the
4669   2, 24  |               wish to overcome evil by good [*Rm. 12:21], which belongs
4670   2, 24  |                 charity, to desire the good of everlasting life, to
4671   2, 24  |              be enduring ~as another's good. In this way we love irrational
4672   2, 25  |               of charity the Sovereign Good. Now no order is appointed
4673   2, 25  |              which we chiefly find the good on the fellowship of which
4674   2, 25  |              on whom the entire common good of the state depends; hence
4675   2, 25  |                for loving. In this way good is the cause of love, since
4676   2, 25  |              so far as it is one's own good. Now ~the reason for loving
4677   2, 25  |           himself more than any ~other good loved by him. Therefore
4678   2, 25  |             since this is the ~highest good a man can wish for himself.
4679   2, 25  |                 1/2~I answer that, The good we receive from God is twofold,
4680   2, 25  |               from God is twofold, the good of ~nature, and the good
4681   2, 25  |               good of ~nature, and the good of grace. Now the fellowship
4682   2, 25  |            naturally loves ~the common good of the whole more than its
4683   2, 25  |                than its own particular good. This is ~evidenced by its
4684   2, 25  |                action conducive to the good of the whole. It may also ~
4685   2, 25  |             for the sake of the common good. ~Wherefore much more is
4686   2, 25  |            love God, Who is the common good ~of all, more than himself:
4687   2, 25  |             another person in whom the good, which is the object of
4688   2, 25  |          another in whom the aforesaid good resides in totality.~Aquin.:
4689   2, 25  |              part does indeed love the good of the whole, as becomes ~
4690   2, 25  |             however so as to refer the good of the whole to itself,
4691   2, 25  |              but ~rather itself to the good of the whole.~Aquin.: SMT
4692   2, 25  |     concupiscence, because the Divine ~good is greater in itself, than
4693   2, 25  |              itself, than our share of good in enjoying Him. Hence, ~
4694   2, 25  |             love most is the one whose good we seek most. ~Therefore
4695   2, 25  |              loved as the principle of good, on which the ~love of charity
4696   2, 25  |              partaker of the aforesaid good, and loves his ~neighbor
4697   2, 25  |              of his fellowship in that good. Now fellowship is a ~reason
4698   2, 25  |             has a ~share of the Divine good, is a more potent reason
4699   2, 25  |       perfection of virtue, which is a good of ~the mind. In spiritual
4700   2, 25  |             the common to the ~private good." Now the common good is
4701   2, 25  |          private good." Now the common good is always more lovable to
4702   2, 25  |            individual than his private good, even as the good of the
4703   2, 25  |              private good, even as the good of the whole is more ~lovable
4704   2, 25  |               the latter's own partial good, as stated above ~(A[3]).~~
4705   2, 25  |                 however, one cannot do good to all, we ought to ~consider
4706   2, 25  |              love a man is to wish him good things, as the ~Philosopher
4707   2, 25  |            neighbors we wish an ~equal good, viz. everlasting life.
4708   2, 25  |              first on the part of the ~good we wish our friend. In this
4709   2, 25  |              them all one same generic good, namely ~everlasting happiness.
4710   2, 25  |      inequality, because we cannot do ~good to all: but as regards benevolence,
4711   2, 25  |               love on the part of ~the good which we wish our friends.~
4712   2, 25  |                 etc. On the other hand good men are not hateful for
4713   2, 25  |               we should wish a greater good to one who is nearer ~to
4714   2, 25  |                 to God; for though the good which charity wishes to
4715   2, 25  |            intense affection as to the good he wishes for ~them, than
4716   2, 25  |               better as to the greater good he wishes ~for them.~Aquin.:
4717   2, 25  |               connected. Now since the good on which every other friendship
4718   2, 25  |        directed, as to its end, to the good on which ~charity is based,
4719   2, 25  |               we are more ~bound to do good. Now we are more bound to
4720   2, 25  |                we are more bound to do good to our children than ~to
4721   2, 25  |           respect he is a more exalted good and more like God.~Aquin.:
4722   2, 25  |              which is the more exalted good, the son naturally loves
4723   2, 25  |                  God loves us ~for our good and for His honor. Wherefore
4724   2, 25  |             their parents with what is good for them. Nevertheless in
4725   2, 25  |              Hom. ii in ~Cant.] says: "Good servants should be preferred
4726   2, 25  |            love may be taken ~from the good (which is loved), or from
4727   2, 25  |              love. ~On the part of the good which is the object loved,
4728   2, 25  |           considered as a more exalted good.~Aquin.: SMT SS Q[26] A[
4729   2, 25  |            respect, namely, as regards good, are ~more weighty than
4730   2, 25  |          character of a more excellent good, ~secondly by reason of
4731   2, 25  |             since he is a principle of good to the ~man he has benefited,
4732   2, 25  |          character of a more excellent good, as ~stated above with regard
4733   2, 25  |               in which we see ~our own good. Now it is true that the
4734   2, 25  |                the benefactor has some good of his in ~the recipient
4735   2, 25  |                 and the recipient some good in the ~benefactor; but
4736   2, 25  |           benefactor sees his virtuous good in the recipient, ~while
4737   2, 25  |              recipient sees his useful good in the benefactor. Now it
4738   2, 25  |         pleasure to see one's virtuous good than one's useful good,
4739   2, 25  |        virtuous good than one's useful good, both ~because it is more
4740   2, 25  |           since he wills and works the good of the beloved, while the ~
4741   2, 25  |              passive part in receiving good, so that to love surpasses ~
4742   2, 25  |             love all who have received good from us, more than any of
4743   2, 25  |              to whom we wish a greater good. Now ~each one in heaven
4744   2, 25  |                heaven wishes a greater good for those who have more
4745   2, 25  |                for those who have more good, ~else his will would not
4746   2, 25  |              be better is to have more good. Therefore in heaven each
4747   2, 25  |               either in respect of the good which a man desires for ~
4748   2, 25  |                 and those who are less good, ~less than himself: because,
4749   2, 25  |              respect of ~the degree of good one wills the person one
4750   2, 25  |               for ~God is man's entire good. For if we make the impossible
4751   2, 25  |               that ~God were not man's good, He would not be man's reason
4752   2, 26  |            under ~the common notion of good, in so far as another tends
4753   2, 26  |              another tends towards his good by ~an act of charity. Hence
4754   2, 26  |                whereas he who is ~less good fails to love one who is
4755   2, 26  |           order to bear witness to the good which is in him, ~so by
4756   2, 26  |              man is shown to have some good, since good alone is ~lovable.
4757   2, 26  |               to have some good, since good alone is ~lovable. Accordingly
4758   2, 26  |                 viz. to make known the good which is in the person ~
4759   2, 26  |            though this were itself the good of charity, even as ~the
4760   2, 26  |                virtue is that virtue's good. Hence it is more proper
4761   2, 26  |             the will. But it ~tends to good only, and this is goodwill.
4762   2, 26  |                the will tending to the good, ~but it adds a certain
4763   2, 26  |               loved on account of some good we hope for, or some evil
4764   2, 26  |              his virtue he is formally good and therefore lovable; in
4765   2, 26  |                any form in order to be good, for His very substance ~
4766   2, 26  |              the exemplar of all other good things; ~nor again does
4767   2, 26  |                God. ~For the notion of good consists in mode, species
4768   2, 26  |              end, since man's ultimate good consists in his soul ~cleaving
4769   2, 26  |         according to Ps. 72:28: "It is good for me to adhere to ~my
4770   2, 26  |               there is more effort for good, there seems to be ~more
4771   2, 26  |            that which is difficult and good" ~(Ethic. ii, 3). Now it
4772   2, 26  |            Para. 1/1~Reply OBJ 3: The "good" has, more than the "difficult,"
4773   2, 27  |           loved, or because the proper good of the thing loved exists
4774   2, 27  |               well, is deprived of its good or afflicted with some evil. ~
4775   2, 27  |          charity is love of God, Whose good is unchangeable, since He
4776   2, 27  |               to ~rejoice in a certain good amounts to the same as to
4777   2, 27  |               we rejoice in the Divine good considered in itself; secondly,
4778   2, 27  |               we rejoice in the Divine good as participated by us. The
4779   2, 27  |           forward to enjoy the Divine ~good, although this enjoyment
4780   2, 27  |              rejoice in our neighbor's good, according to 1 Cor. 13:
4781   2, 27  |               we rejoice in the Divine good considered in itself. This
4782   2, 27  |       admixture of sorrow, even as the good ~which is its object is
4783   2, 27  |               we rejoice in the Divine good as ~participated by us.
4784   2, 27  |            participation of the Divine good, either in us or ~in our
4785   2, 27  |         participation in the sovereign good: hence ~charity makes us
4786   2, 27  |            participating in the Divine good.~Aquin.: SMT SS Q[28] A[
4787   2, 27  |           participating in the ~Divine good.~Aquin.: SMT SS Q[28] A[
4788   2, 27  |                 fashion, in the Divine good, by knowledge and love,
4789   2, 27  |           participation in the Divine ~good: hence this very sorrow,
4790   2, 27  |           participation of the Divine ~good.~Aquin.: SMT SS Q[28] A[
4791   2, 27  |            satisfieth ~thy desire with good things." Hence desire will
4792   2, 27  |                the words of Lk. 6:38: "Good measure ~and pressed down,
4793   2, 27  |               the object of which is ~"good," so also is joy. Now love
4794   2, 27  |                and desire the ~beloved good, and to rejoice in it. But
4795   2, 28  |              Para. 1/1~OBJ 3: Further, good alone is an object of appetite.
4796   2, 28  |               seemingly, the sovereign good ~which is the last end.
4797   2, 28  |            hindered from obtaining the good he desires, by a contrary
4798   2, 28  |           appetite may tend to what is good simply, or to what is good
4799   2, 28  |             good simply, or to what is good apparently, ~so too, peace
4800   2, 28  |              directed to what is truly good, since every ~evil, though
4801   2, 28  |             evil, though it may appear good in a way, so as to calm
4802   2, 28  |            Hence true peace is only in good men and ~about good things.
4803   2, 28  |            only in good men and ~about good things. The peace of the
4804   2, 28  |               true peace is only about good things, as the true ~good
4805   2, 28  |              good things, as the true ~good is possessed in two ways,
4806   2, 28  |             enjoyment of the sovereign good, and unites all one's desires
4807   2, 28  |             chiefly to the true ~final good, but to some apparent good.
4808   2, 28  |             good, but to some apparent good. Hence, without sanctifying
4809   2, 28  |             thinks that the particular good, ~which is the object of
4810   2, 28  |             dissension, belongs to the good about which they ~agree,
4811   2, 28  |               so ~far as it is a final good, having spiritual sweetness.~
4812   2, 28  |                from hope and memory of good ~things, so does sorrow
4813   2, 28  |               nothing to the aspect of good which is ~the object of
4814   2, 28  |                which makes its subject good," according ~to the Philosopher.
4815   2, 28  |               16: "Do not forget to do good and to impart, for by such
4816   2, 29  |      friendship (Ethic. ~ix, 1) "doing good," i.e. being beneficent, "
4817   2, 29  |                an act of charity to do good to others.~Aquin.: SMT SS
4818   2, 29  |         Beneficence simply means doing good to someone. This good ~may
4819   2, 29  |            doing good to someone. This good ~may be considered in two
4820   2, 29  |            under the general aspect of good, ~and this belongs to beneficence
4821   2, 29  |              Body Para. 2/2~But if the good which one man does another,
4822   2, 29  |                some ~special aspect of good, then beneficence will assume
4823   2, 29  |             out of His love, to bestow good things on us.~Aquin.: SMT
4824   2, 29  |        bestowed, the general aspect of good, so does justice see therein
4825   2, 29  |               1~Whether we ought to do good to all?~Aquin.: SMT SS Q[
4826   2, 29  |            that we are not bound to do good to all. For ~Augustine says (
4827   2, 29  |              that we "are unable to do good ~to everyone." Now virtue
4828   2, 29  |              it is not necessary to do good to all.~Aquin.: SMT SS Q[
4829   2, 29  |             Ecclus. 12:5) "Give to the good, and ~receive not a sinner."
4830   2, 29  |              Therefore we need not do ~good to all.~Aquin.: SMT SS Q[
4831   2, 29  |               1 Cor. 13:4). Now to ~do good to some is to deal perversely:
4832   2, 29  |            instance if one were to do ~good to an enemy of the common
4833   2, 29  |             weal, or if one were to do good to an ~excommunicated person,
4834   2, 29  |           charity, we ought not ~to do good to all.~Aquin.: SMT SS Q[
4835   2, 29  |                have time, let ~us work good to all men."~Aquin.: SMT
4836   2, 29  |        speaking it is impossible to do good to every ~single one: yet
4837   2, 29  |                one may be bound to do ~good to him in some particular
4838   2, 29  |             though not ~actually doing good to someone, to be prepared
4839   2, 29  |              be prepared in mind to do good to ~anyone if we have time
4840   2, 29  |              spare. There is however a good that we can do ~to all,
4841   2, 29  |                to do evil ~rather than good.~Aquin.: SMT SS Q[31] A[
4842   2, 29  |               1~Whether we ought to do good to those rather who are
4843   2, 29  |            that we are nor bound to do good to those rather ~who are
4844   2, 29  |                 we are not bound to do good to those rather who are
4845   2, 29  |               it is a man's duty to be good to those who have been good
4846   2, 29  |            good to those who have been good to ~him. Therefore we ought
4847   2, 29  |               Therefore we ought to do good to our benefactors rather
4848   2, 29  |                   Since one ~cannot do good to all, we ought to consider
4849   2, 29  |                Reply OBJ 2: The common good of many is more Godlike
4850   2, 29  |               is more Godlike than the good of an ~individual. Wherefore
4851   2, 29  |                for the temporal common good of ~his country. Since therefore
4852   2, 29  |               for instance the ~common good of the Church or state.
4853   2, 29  |                 Love your ~enemies, do good to them that hate you."
4854   2, 29  |           regard the common aspect of ~good, as explained above (A[1]).
4855   2, 29  |             under the common aspect of good, are to be traced to love, ~
4856   2, 29  |            certain special ~aspects of good or of evil, they are to
4857   2, 30  |              16: ~"Do not forget to do good and to impart, for by such
4858   2, 30  |                 l) that to give for a ~good purpose is an act of liberality.
4859   2, 30  |                4:2: "I will give you a good gift, forsake not My Law."
4860   2, 30  |                like any ~other greater good, is a matter of counsel.~
4861   2, 30  |                may have the merit of a good ~stewardship, and he the
4862   2, 30  |               person, since the common good is to be preferred to one'
4863   2, 30  |            position. Accordingly it is good to give alms of ~this kind
4864   2, 30  |          Eccles. ~Dogm. lxxi, "it is a good thing to give one's property
4865   2, 30  |                not the sinner . . . Do good to the humble and ~give
4866   2, 30  |              shame which proclaims his good birth; and again that ~perhaps
4867   2, 31  |           prudent man is one who is of good counsel (Ethic. vi, 5).
4868   2, 31  |             detrimental ~to the common good, the justice of which is
4869   2, 31  |                same as ~to procure his good: and to procure a person'
4870   2, 31  |              and to procure a person's good is an act of charity, ~whereby
4871   2, 31  |               so much as the ~contrary good of virtue is more akin to
4872   2, 31  |               akin to charity than the good of the body ~or of external
4873   2, 31  |               especially to the common good. This correction is an act
4874   2, 31  |          themselves, and cannot become good, no matter how, or ~when,
4875   2, 31  |              which in this case is the good of virtue. If therefore
4876   2, 31  |               entirely takes away the ~good of virtue, such an act is
4877   2, 31  |               not perfectly attain the good of ~virtue, it is not against
4878   2, 31  |                1/1~Reply OBJ 1: In all good deeds man's action is not
4879   2, 31  |                material or a spiritual good, without ~waiting for him
4880   2, 31  |          justice purposing the ~common good, which is procured not only
4881   2, 31  |               2), does not destroy the good ~of nature so as to deprive
4882   2, 31  |             hide your evil deeds ~with good teaching, and to seek to
4883   2, 31  |               of others is the duty of good and kindly men: ~when a
4884   2, 31  |               should not do evil ~that good may come of it. Therefore,
4885   2, 31  |             Therefore, in like manner, good should not be ~omitted lest
4886   2, 31  |              fraternal correction is a good thing. ~Therefore it should
4887   2, 31  |                directed to the common ~good, has coercive force. Such
4888   2, 31  |               incorrigible, the common good is ~safeguarded in this
4889   2, 31  |               directed to end, becomes good through being ~directed
4890   2, 31  |               brother, it is no longer good, so that when ~such a correction
4891   2, 31  |               a correction is omitted, good is not omitted lest evil
4892   2, 31  |           conscience, that he keep his good name.~Aquin.: SMT SS Q[33]
4893   2, 31  |                7] Body Para. 3/4~For a good name is useful, first of
4894   2, 31  |                losses, if he lose his ~good name, but also in spiritual
4895   2, 31  |        safeguard our sinning brother's good name, both ~because the
4896   2, 31  |               should be preferred to a good name, Our ~Lord wished that
4897   2, 31  |           though he should forfeit his good name. ~Therefore it is evident
4898   2, 31  |            which do not affect a man's good name, wherefore they are ~
4899   2, 31  |               to injure our brother's ~good name, it would be contrary
4900   2, 32  |               Nom. iv) that "the first good and beautiful is an object
4901   2, 32  |                  for it is natural to ~good to be loved. Hence it is
4902   2, 32  |                is one thing not ~to do good things, end another to hate
4903   2, 32  |           another to hate the giver of good things, even as ~it is one
4904   2, 32  |             hate God, the giver of all good things, is to sin ~deliberately,
4905   2, 32  |             the love of that ~thing is good. Now love is due to our
4906   2, 32  |              the fault and the lack of good in him, since ~desire for
4907   2, 32  |            since ~desire for another's good is equivalent to hatred
4908   2, 32  |                 is the love of what is good, and especially love of
4909   2, 32  |         especially love of the Divine ~good, and of his neighbor's good.
4910   2, 32  |            good, and of his neighbor's good. Wherefore hatred, which
4911   2, 32  |              contrary to one's natural good, ~is the first of the soul'
4912   2, 32  |               as love of one's natural good ~is. But hatred of one's
4913   2, 32  |             hatred of one's connatural good cannot be first, but is
4914   2, 32  |               as love of an extraneous good.~Aquin.: SMT SS Q[34] A[
4915   2, 32  |        incompatible with one's natural good, and the hatred of such
4916   2, 32  |              is a true and ~connatural good, and yet is reckoned evil
4917   2, 32  |               is sorrow ~for another's good. Now hatred does not arise
4918   2, 32  |               it assumes the aspect of good; so we are ~moved to hate
4919   2, 32  |             sorrow for our ~neighbor's good, it follows that our neighbor'
4920   2, 32  |            follows that our neighbor's good becomes hateful to ~us,
4921   2, 32  |              of taking pleasure in the good one loves is a ~kind of
4922   2, 32  |                one loves is a ~kind of good, it follows that pleasure
4923   2, 32  |             for the object ~of love is good, which flows from God to
4924   2, 32  |              which looks upon the very good of our neighbor as displeasing
4925   2, 33  |                either about the Divine good, and then its contrary is
4926   2, 33  |               or about ~our neighbor's good, and then its contrary is
4927   2, 33  |             that which proceeds from a good root is, seemingly, no ~
4928   2, 33  |              Now sloth proceeds from a good root, for Cassian says (
4929   2, 33  |               which neglects to begin ~good."~Aquin.: SMT SS Q[35] A[
4930   2, 33  |                is ~apparently evil but good in reality, even as, on
4931   2, 33  |           about that which seems to be good but is, in truth, ~evil.
4932   2, 33  |                 Since, then, spiritual good is a good in very truth,
4933   2, 33  |              then, spiritual good is a good in very truth, sorrow about ~
4934   2, 33  |                sorrow about ~spiritual good is evil in itself. And yet
4935   2, 33  |                him ~away entirely from good deeds. Hence the Apostle (
4936   2, 33  |          denotes sorrow for ~spiritual good, it is evil on two counts,
4937   2, 33  |               are applied to something good. Wherefore ~sorrow, in itself,
4938   2, 33  |               praise, while sorrow for good, and ~again immoderate sorrow
4939   2, 33  |             but if a man contemns the ~good things he has received from
4940   2, 33  |           about the opposite spiritual good: for the ~lustful man is
4941   2, 33  |             man is sorrowful about the good of continence, and the glutton ~
4942   2, 33  |             and the glutton ~about the good of abstinence. Since then
4943   2, 33  |               is sorrow for spiritual ~good, as stated above (A[1]),
4944   2, 33  |               Further, since spiritual good is a general kind of object,
4945   2, 33  |                is sorrow for spiritual good, if we take ~spiritual good
4946   2, 33  |            good, if we take ~spiritual good in a general way, sloth
4947   2, 33  |              vice shuns the ~spiritual good of its opposite virtue.
4948   2, 33  |              far as it shuns spiritual good, as toilsome, or ~troublesome
4949   2, 33  |              directed to one spiritual good, which is the Divine good,
4950   2, 33  |              good, which is the Divine good, about which ~there is a
4951   2, 33  |           rejoice in its own spiritual good, which consists in its own ~
4952   2, 33  |             one rejoices in the Divine good. In like manner the sorrow ~
4953   2, 33  |            displeased at the spiritual good which is in each act of ~
4954   2, 33  |              but sorrow ~in the Divine good about which charity rejoices,
4955   2, 33  |              deed from ~some spiritual good which leads to God, else
4956   2, 33  |              is sorrow about spiritual good in ~as much as it is a Divine
4957   2, 33  |              as much as it is a Divine good. Therefore sloth is a mortal
4958   2, 33  |              detestation of the Divine good, on account of the ~flesh
4959   2, 33  |             the mind about the Divine ~good is contrary thereto.~Aquin.:
4960   2, 33  |               mind from any spiritual ~good, but from the Divine good,
4961   2, 33  |              good, but from the Divine good, to which the mind is obliged
4962   2, 33  |               on account of the Divine good, which ~sorrow belongs essentially
4963   2, 33  |                as it spurns the Divine good. Moreover the things which
4964   2, 34  |               the object ~of envy is a good, for Gregory says (Moral.
4965   2, 34  |                is sorrow for another's good."~Aquin.: SMT SS Q[36] A[
4966   2, 34  |             may ~happen that another's good is apprehended as one's
4967   2, 34  |          sorrow can be about another's good. But this happens in two
4968   2, 34  |               is sorry about another's good, in so far as it ~threatens
4969   2, 34  |                2/2~Secondly, another's good may be reckoned as being
4970   2, 34  |             the lessening of one's own good name or excellence. ~It
4971   2, 34  |             envy grieves for another's good: and consequently ~men are
4972   2, 34  |              of those goods in which a good name consists, and about ~
4973   2, 34  |                Nothing hinders what is good for one from being reckoned
4974   2, 34  |                for sorrow to be about ~good, as stated above.~Aquin.:
4975   2, 34  |                envy is about another's good name in so far as it ~diminishes
4976   2, 34  |              far as it ~diminishes the good name a man desires to have,
4977   2, 34  |           great ~to them, and whatever good may befall another, they
4978   2, 34  |                is sorrow for another's good," as Damascene says ~(De
4979   2, 34  |                of zeal. But there is a good zeal, ~according to Ps.
4980   2, 34  |               is sorrow for another's ~good. Now this sorrow may come
4981   2, 34  |             man ~grieves for another's good, through fear that it may
4982   2, 34  |              may grieve over another's good, not because he has it,
4983   2, 34  |               has it, but ~because the good which he has, we have not:
4984   2, 34  |              may grieve over another's good, ~because he who happens
4985   2, 34  |               who happens to have that good is unworthy of it. Such
4986   2, 34  |              saying that it belongs to good morals. But he says this
4987   2, 34  |                 which are prepared for good ~men. Wherefore sorrow of
4988   2, 34  |                 we grieve over a man's good, in so ~far as his good
4989   2, 34  |                good, in so ~far as his good surpasses ours; this is
4990   2, 34  |              viz. over our ~neighbor's good.~Aquin.: SMT SS Q[36] A[
4991   2, 34  |         considers sorrow for another's good in the ~first sense given
4992   2, 34  |           Hence a certain ~zeal may be good, whereas envy is always
4993   2, 34  |              of envy is our neighbor's good, but by contrary movements, ~
4994   2, 34  |             rejoices in our neighbor's good, while envy grieves over ~
4995   2, 34  |            grieves over his neighbor's good, ~whereas the pitiful man
4996   2, 34  |              the part of the man whose good grieves the envious man,
4997   2, 34  |            nemesis} is ~sorrow for the good of the undeserving according
4998   2, 34  |               envious grieves over the good of those who are ~deserving
4999   2, 34  |           grief for a Divine spiritual good, so ~envy is grief for our
5000   2, 34  |               grief for our neighbor's good. Now it has been stated