Part, Question

 501   1, 48  |               since being, as such, is good, the ~absence of one implies
 502   1, 48  |              existence of the genus of good and evil. For ~Aristotle,
 503   1, 48  |                sweet. ~And in this way good and evil are said to be
 504   1, 48  |           every form has the nature of good, so ~every privation, as
 505   1, 48  |               2 Para. 1/1~Reply OBJ 2: Good and evil are not constitutive
 506   1, 48  |              all morality. And because good has the nature of ~an end,
 507   1, 48  |           nature of ~an end, therefore good and evil are specific differences
 508   1, 48  |          differences in moral things; ~good in itself, but evil as the
 509   1, 48  |                in ~morals is a certain good joined to the privation
 510   1, 48  |               the privation of another good; as the ~end proposed by
 511   1, 48  |               not the privation of the good of ~reason, but the delight
 512   1, 48  |             such, but by reason of the good that ~is annexed.~Aquin.:
 513   1, 48  |           Philosopher speaks ~there of good and evil in morality. Because
 514   1, 48  |               in that respect, between good ~and evil there is a medium,
 515   1, 48  |             evil there is a medium, as good is considered as something
 516   1, 48  |               there may be a return to good, but not from any sort of
 517   1, 48  |           privation is said to corrupt good, forasmuch as ~it is itself
 518   1, 48  |             corruption or privation of good. In another sense a thing ~
 519   1, 48  |       privation, but by virtue of ~the good annexed to it. For every
 520   1, 48  |               except by virtue of some good joined to it: while of itself
 521   1, 48  |              to evil as joined to some good. Hence evil neither belongs
 522   1, 48  |             that is, by reason of some good joined to it.~Aquin.: SMT
 523   1, 48  |                 4). Therefore also the good unmixed with ~evil is the
 524   1, 48  |              with ~evil is the greater good. But God makes always what
 525   1, 48  |               goodness is ~that of the good which cannot fail. Another
 526   1, 48  |               goodness is that of ~the good which can fail in goodness,
 527   1, 48  |        powerful ~that He can even make good out of evil." Hence many
 528   1, 48  |               out of evil." Hence many good things would be ~taken away
 529   1, 48  |                 1/1~Whether evil is in good as in its subject?~Aquin.:
 530   1, 48  |               seem that evil is not in good as its subject. For good ~
 531   1, 48  |               good as its subject. For good ~is something that exists.
 532   1, 48  |             Therefore, evil is not ~in good as its subject.~Aquin.:
 533   1, 48  |                is not a being; whereas good is a being. But ~"non-being"
 534   1, 48  |             neither ~does evil require good as its subject.~Aquin.:
 535   1, 48  |                subject of another. But good and ~evil are contraries.
 536   1, 48  |              Therefore, evil is not in good as in its subject.~Aquin.:
 537   1, 48  |              If, therefore, evil is in good as in its ~subject, it follows
 538   1, 48  |               subject, it follows that good is evil, against what is
 539   1, 48  |               Woe to you who call evil good, and good evil!"~Aquin.:
 540   1, 48  |                who call evil good, and good evil!"~Aquin.: SMT FP Q[
 541   1, 48  |             that "evil exists only ~in good."~Aquin.: SMT FP Q[48] A[
 542   1, 48  |            evil imports the absence of good. But not every absence of
 543   1, 48  |               But not every absence of good is evil. For absence of
 544   1, 48  |                is evil. For absence of good can be ~taken in a privative
 545   1, 48  |             negative sense. Absence of good, taken ~negatively, is not
 546   1, 48  |                through not having ~the good belonging to something else;
 547   1, 48  |              lion. But the ~absence of good, taken in a privative sense,
 548   1, 48  |          actual is a perfection and a ~good; and thus every actual being
 549   1, 48  |                every actual being is a good; and likewise every potential ~
 550   1, 48  |        potential ~being, as such, is a good, as having a relation to
 551   1, 48  |                as having a relation to good. For as it has ~being in
 552   1, 48  |                the ~subject of evil is good.~Aquin.: SMT FP Q[48] A[
 553   1, 48  |              OBJ 3: Evil is not in the good opposed to it as in its
 554   1, 48  |            subject, ~but in some other good, for the subject of blindness
 555   1, 48  |               be taken as referring to good and ~evil in general, but
 556   1, 48  |            reference to any particular good and evil. ~For white and
 557   1, 48  |             determinate genus; whereas good enters into every genus.
 558   1, 48  |            into every genus. Hence one good can coexist with the privation
 559   1, 48  |               the privation of another good.~Aquin.: SMT FP Q[48] A[
 560   1, 48  |              woe to those who say that good as such ~is evil. But this
 561   1, 48  |                evil corrupts the whole good?~Aquin.: SMT FP Q[48] A[
 562   1, 48  |                evil corrupts the whole good. For one contrary ~is wholly
 563   1, 48  |              corrupted by another. But good and evil are contraries. ~
 564   1, 48  |                evil corrupts the whole good.~Aquin.: SMT FP Q[48] A[
 565   1, 48  |              inasmuch as it takes away good." But good is all of a piece
 566   1, 48  |               it takes away good." But good is all of a piece and uniform. ~
 567   1, 48  |           lasts, hurts, and takes away good. ~But that from which something
 568   1, 48  |                be said of any created ~good. Therefore evil wholly consumes
 569   1, 48  |         Therefore evil wholly consumes good.~Aquin.: SMT FP Q[48] A[
 570   1, 48  |            evil cannot ~wholly consume good."~Aquin.: SMT FP Q[48] A[
 571   1, 48  |             Evil cannot wholly consume good. To prove this we must ~
 572   1, 48  |            this we must ~consider that good is threefold. One kind of
 573   1, 48  |              is threefold. One kind of good is wholly destroyed by ~
 574   1, 48  |              by ~evil, and this is the good opposed to evil, as light
 575   1, 48  |             blindness. Another kind of good is neither ~wholly destroyed
 576   1, 48  |               by evil, and that is the good which is ~the subject of
 577   1, 48  |                there is also a kind of good which is diminished by evil, ~
 578   1, 48  |            wholly taken away; and this good is the aptitude of a subject ~
 579   1, 48  |               however, of this kind of good is not to be considered
 580   1, 48  |             Para. 1/1~Reply OBJ 1: The good which is opposed to evil
 581   1, 48  |               was. Therefore, although good is ~like to itself, yet,
 582   1, 48  |             diminution of this kind of good is ~like the diminution
 583   1, 48  |                3]) is the privation of good, ~which chiefly and of itself
 584   1, 48  |                and order. But because ~good in itself is the object
 585   1, 48  |             which is the privation of ~good, is found in a special way
 586   1, 48  |               evil is the privation of good, and not a mere ~negation,
 587   1, 48  |          therefore not every defect of good is ~an evil, but the defect
 588   1, 48  |            evil, but the defect of the good which is naturally due.
 589   1, 48  |            reward. But reward has more good than merit, ~as its end.
 590   1, 48  |                opposed to the greater ~good. But pain, as was said above (
 591   1, 48  |               A[5]), is opposed to the good of the ~agent, while fault
 592   1, 48  |                fault is opposed to the good of the action. Therefore,
 593   1, 48  |                And this because, since good absolutely ~considered consists
 594   1, 48  |             follows that the ~absolute good of man consists in good
 595   1, 48  |                good of man consists in good operation, or the good use
 596   1, 48  |              in good operation, or the good use of ~something possessed.
 597   1, 48  |                the will. Hence ~from a good will, which makes a man
 598   1, 48  |            what he has, man is called ~good, and from a bad will he
 599   1, 48  |             will ~can use ill even the good he has, as when a grammarian
 600   1, 48  |              takes away the creature's good, which may be either ~something
 601   1, 48  |                 forfeits its uncreated good. But the evil of fault is
 602   1, 48  |         properly opposed to ~uncreated good; for it is opposed to the
 603   1, 48  |               love, whereby the divine good is loved for itself, and
 604   1, 48  |             fault is the more ~perfect good of the agent, since it is
 605   1, 48  |           second perfection, than the ~good taken away by pain, which
 606   1, 49  |                of inquire:~(1) Whether good can be the cause of evil?~(
 607   1, 49  |                 2) Whether the supreme good, God, is the cause of evil?~(
 608   1, 49  |                Thes. Para. 1/1~Whether good can be the cause of evil?~
 609   1, 49  |              OBJ 1: It would seem that good cannot be the cause of evil.
 610   1, 49  |                is ~said (Mt. 7:18): "A good tree cannot bring forth
 611   1, 49  |               evil is ~the contrary to good. Therefore good cannot be
 612   1, 49  |            contrary to good. Therefore good cannot be the cause of evil.~
 613   1, 49  |               has no cause. ~Therefore good is not the cause of evil.~
 614   1, 49  |         possible source of evil except good."~Aquin.: SMT FP Q[49] A[
 615   1, 49  |             evil is the absence of the good, which is natural and due
 616   1, 49  |              some impediment. But only good can ~be a cause; because
 617   1, 49  |               every being, as such, is good.~Aquin.: SMT FP Q[49] A[
 618   1, 49  |              belongs to ~the notion of good. Even matter, as a potentiality
 619   1, 49  |           matter, as a potentiality to good, has the ~nature of good.
 620   1, 49  |               good, has the ~nature of good. Now that good is the cause
 621   1, 49  |               nature of good. Now that good is the cause of evil by
 622   1, 49  |                  For it was shown that good is the ~subject of evil.
 623   1, 49  |             the end has the ~nature of good, but also the useful, which
 624   1, 49  |                being is ~accidental to good to which of itself it belongs
 625   1, 49  |          accidental cause; and thus is good the ~cause of evil.~Aquin.:
 626   1, 49  |              will the evil tree, and a good will a good tree." Now,
 627   1, 49  |                tree, and a good will a good tree." Now, a good will ~
 628   1, 49  |              will a good tree." Now, a good will ~does not produce a
 629   1, 49  |              act, since it is from the good will itself ~that a moral
 630   1, 49  |              moral act is judged to be good. Nevertheless the movement
 631   1, 49  |            rational creature, which is good; and ~thus good is the cause
 632   1, 49  |               which is good; and ~thus good is the cause of evil.~Aquin.:
 633   1, 49  |               2 Para. 1/1~Reply OBJ 2: Good does not cause that evil
 634   1, 49  |                to the ~water, and man, good as to his nature, causes
 635   1, 49  |                1/1~Whether the supreme good, God, is the cause of evil?~
 636   1, 49  |            would seem that the supreme good, God, is the cause of evil. ~
 637   1, 49  |               to the ~first cause. But good is the cause of evil, as
 638   1, 49  |              God is the cause of every good, as was shown above (Q[2]~,
 639   1, 49  |               in things created is the good of the ~order of the universe.
 640   1, 49  |              by causing in ~things the good of the order of the universe,
 641   1, 49  |           according to Ecclus. 33:15: "Good is set against ~evil, and
 642   1, 49  |            contrary principles, one of good, the other of ~evil.~Aquin.:
 643   1, 49  |                other. But the ~supreme good is in nature, and is the
 644   1, 49  |              and is the cause of every good, as was shown ~above (Q[
 645   1, 49  |             OBJ 3: Further, as we find good and better things, so we
 646   1, 49  |              find evil and ~worse. But good and better are so considered
 647   1, 49  |                which is "per ~se." But good is the accidental cause
 648   1, 49  |              the contrary, The supreme good is the cause of every being,
 649   1, 49  |              is one first principle of good.~Aquin.: SMT FP Q[49] A[
 650   1, 49  |         because the first principle of good is essentially good, ~as
 651   1, 49  |       principle of good is essentially good, ~as was shown above (Q[
 652   1, 49  |               every being, as such, is good (Q[5], A[3]); ~and that
 653   1, 49  |            that evil can exist only in good as in its subject (Q[48],
 654   1, 49  |         because the first principle of good is the highest and perfect ~
 655   1, 49  |               the highest and perfect ~good which pre-contains in itself
 656   1, 49  |           although evil always lessens good, yet it never wholly ~consumes
 657   1, 49  |           consumes it; and thus, while good ever remains, nothing can
 658   1, 49  |           destroy itself"; because all good ~being destroyed (which
 659   1, 49  |             away, since its subject is good.~Aquin.: SMT FP Q[49] A[
 660   1, 49  |                every evil is caused by good, as was shown above ~(A[
 661   1, 49  |              two first principles, one good and the other ~evil, fell
 662   1, 49  |             since evil is privation of good, as appears ~from what was
 663   1, 49  |                  it is opposed to that good ~which has some potentiality,
 664   1, 49  |                 but not to the supreme good, who is pure act.~Aquin.:
 665   1, 49  |            every form, perfection, and good is intensified by ~approach
 666   1, 49  |                way as it is said to be good and ~better, by reason of
 667   1, 49  |               of access to the supreme good.~Aquin.: SMT FP Q[49] A[
 668   1, 49  |            greater number; because the good of man as regards ~the senses
 669   1, 49  |         regards ~the senses is not the good of man as man - that is,
 670   1, 49  |             reason; ~and more men seek good in regard to the senses
 671   1, 49  |              regard to the senses than good according to ~reason.~Aquin.:
 672   1, 49  |               reduce all evils to some good cause, whence evil follows
 673   1, 50  |        intended by God in creatures is good, and this consists in ~assimilation
 674   1, 50  |             Para. 1/1~Reply OBJ 3: The good of the species preponderates
 675   1, 50  |         species preponderates over the good of the ~individual. Hence
 676   1, 51  |             the sons of Seth, who were good; ~while by the daughters
 677   1, 53  |            demonstration does not hold good. But according ~as the angel'
 678   1, 53  |               3~But this does not hold good in the present case; and
 679   1, 54  |               which the object is "the good"; each of which is convertible
 680   1, 54  |          estimate of what ~is the true good; while deception in us comes
 681   1, 58  |          nature of every creature, the good angels form no judgments
 682   1, 58  |             from the evil spirits. The good angels, while knowing the ~
 683   1, 59  |          inclined by ~appetite towards good, but in different ways.
 684   1, 59  |             ways. Some are inclined to good ~by their natural inclination,
 685   1, 59  |               Such inclination towards good is called "a natural appetite." ~
 686   1, 59  |            again, are inclined towards good, but with some knowledge;
 687   1, 59  |             apprehend some ~particular good; as in the sense, which
 688   1, 59  |                an inclination towards ~good, but with a knowledge whereby
 689   1, 59  |              inclined towards ~what is good; not, indeed, as if it were
 690   1, 59  |               towards ~some particular good only, like things devoid
 691   1, 59  |               towards ~some particular good only, as things which have
 692   1, 59  |                but as inclined towards good in general. Such inclination
 693   1, 59  |              appetite ~tending towards good in the abstract, which appetite
 694   1, 59  |            tendency towards particular good, which appetite ~belongs
 695   1, 59  |         towards its end, ~which is its good. Therefore much more so
 696   1, 59  |            angel inclines towards the ~good through his own nature,
 697   1, 59  |                inclination towards the good belongs to the will. Therefore
 698   1, 59  |              object of the will is the good. Now the good and the true
 699   1, 59  |              will is the good. Now the good and the true differ, not ~
 700   1, 59  |                 and whiteness. But the good and the true seem to be
 701   1, 59  |               the true is a particular good, to wit, of the ~intellect.
 702   1, 59  |              will, whose object is the good, does not differ ~from the
 703   1, 59  |             will in the angels regards good things only, while ~their
 704   1, 59  |           their intellect regards both good and bad things, for they
 705   1, 59  |               natural tendency towards good. Consequently there ~alone
 706   1, 59  |              will identified where all good is contained within ~the
 707   1, 59  |               being, and the universal good. ~Therefore both intellect
 708   1, 59  |             derived from the notion of good and true suffices for the
 709   1, 59  |               Reply OBJ 3: Because the good and the true are really
 710   1, 59  |      convertible, it ~follows that the good is apprehended by the intellect
 711   1, 59  |               by the will as something good. Nevertheless, ~the diversity
 712   1, 59  |               or the other thing to be good. Consequently, ~wherever
 713   1, 59  |             are attributed both to the good and to the wicked ~angels.
 714   1, 59  |        otherwise known as the will, is good according to the common
 715   1, 59  |             appetite except of what is good. Hence, in the intellective
 716   1, 59  |        distinction of some ~particular good things, as the sensitive
 717   1, 59  |            does ~not crave for what is good according to its common
 718   1, 59  |               but for some ~particular good object. Accordingly, since
 719   1, 59  |             the will to repose in some good ~possessed. Universally
 720   1, 59  |         concupiscible appetite is the ~good as delectable to the senses.
 721   1, 60  |            Therefore the love of that ~good, which a man naturally wills
 722   1, 60  |             things; some of which ~are good in themselves, and consequently
 723   1, 60  |              themselves; ~others being good only in relation to something
 724   1, 60  |            Since the object of love is good, and good is to be found ~
 725   1, 60  |            object of love is good, and good is to be found ~both in
 726   1, 60  |           first of all as a subsisting good; and secondly ~as an accidental
 727   1, 60  |              an accidental or inherent good. That is loved as a subsisting
 728   1, 60  |               is loved as a subsisting good, ~which is so loved that
 729   1, 60  |              an accidental or inherent good: thus knowledge is ~loved,
 730   1, 60  |                is ~loved, not that any good may come to it but that
 731   1, 60  |               seeks to procure what is good for itself; as fire seeks
 732   1, 60  |              naturally seek their own ~good and perfection. This is
 733   1, 60  |          appetite each desires what is good for ~self. On the other
 734   1, 60  |              who have no love for ~the good angels. Therefore an angel
 735   1, 60  |            consists this other thing's good; as it is ~naturally inclined
 736   1, 60  |               inclined to seek its own good, namely, to be borne upwards.~
 737   1, 60  |               as of that end ~to which good is willed, but rather as
 738   1, 60  |          willed, but rather as of that good which one wills for ~oneself,
 739   1, 60  |          natural affection towards the good angels, in so far as they ~
 740   1, 60  |             one thing loves another as good for itself. Therefore the
 741   1, 60  |         through his seeking the Divine good for himself rather ~than
 742   1, 60  |           himself rather ~than his own good; and, in a fashion, as to
 743   1, 60  |            naturally desires a greater good to God than to himself; ~
 744   1, 60  |             since God is the universal good, and under this good both ~
 745   1, 60  |         universal good, and under this good both ~man and angel and
 746   1, 60  |                1: Such reasoning holds good of things adequately divided ~
 747   1, 60  |         individual naturally loves the good of the species more than
 748   1, 60  |               than its own ~individual good. Now God is not only the
 749   1, 60  |                Now God is not only the good of one species, but is ~
 750   1, 60  |               absolutely the universal good; hence everything in its
 751   1, 60  |            angel "in so far" ~as He is good to the angel, if the expression "
 752   1, 60  |         naturally love God for his own good, ~but for God's sake. If
 753   1, 60  |        everything is dependent on that good which is God.~Aquin.: SMT
 754   1, 60  |               the absolutely universal good.~Aquin.: SMT FP Q[60] A[
 755   1, 60  |             far as He is the universal good, from Whom every ~natural
 756   1, 60  |               from Whom every ~natural good depends, is loved by everything
 757   1, 60  |             love. So far as ~He is the good which of its very nature
 758   1, 60  |       according as it is the universal good. And because He is naturally
 759   1, 60  |             far as He is the universal good, it is impossible that whoever ~
 760   1, 60  |             far as He is the universal good of all, every thing ~naturally
 761   1, 61  |              of creatures makes up the good of the ~universe. But no
 762   1, 62  |            established or confirmed in good is of the nature ~of beatitude.
 763   1, 62  |           angels were not confirmed in good as soon as they ~were created;
 764   1, 62  |             blessed by turning to the ~good. And this is properly termed
 765   1, 62  |             xii, 9), "Who wrought the ~good will of the angels? Who,
 766   1, 62  |                from the fact ~that the good work is beyond his natural
 767   1, 62  |                it is inclined towards ~good and evil.~Aquin.: SMT FP
 768   1, 62  |              man to be ~able to choose good or evil. But the freedom
 769   1, 62  |               except aiming at what is good; ~or for him to wish to
 770   1, 62  |              to wish to turn away from good precisely as such. Therefore ~
 771   1, 62  |               1/1~Reply OBJ 1: Created good, considered in itself, can
 772   1, 62  |               union with the uncreated good, such as is the union of
 773   1, 62  |                cannot help clinging to good, formally as good; ~because
 774   1, 62  |          clinging to good, formally as good; ~because the will is naturally
 775   1, 62  |               is naturally ordained to good as to its proper object. ~
 776   1, 63  |              desire is only of what is good or apparently good. Now ~
 777   1, 63  |             what is good or apparently good. Now ~for the angels there
 778   1, 63  |               there can be no apparent good which is not a true good; ~
 779   1, 63  |               good which is not a true good; ~because in them either
 780   1, 63  |              desire only what it truly good. ~But no one sins by desiring
 781   1, 63  |              by desiring what is truly good. Consequently the angel ~
 782   1, 63  |               would never be chosen as good. The adulterer errs ~in
 783   1, 63  |           inordinate act as ~something good to be performed now, from
 784   1, 63  |        free-will by choosing something good in itself, ~but not according
 785   1, 63  |            sinned, by ~seeking his own good, from his own free-will,
 786   1, 63  |              when anyone is incited to good of the spiritual order;
 787   1, 63  |          envious man repines over ~the good possessed by another, inasmuch
 788   1, 63  |                he deems his neighbor's good ~to be a hindrance to his
 789   1, 63  |              to his own. But another's good could not be deemed a ~hindrance
 790   1, 63  |             deemed a ~hindrance to the good coveted by the wicked angel,
 791   1, 63  |         whereby he grieved over ~man's good, and also over the Divine
 792   1, 63  |              are hindrances to a man's good.~Aquin.: SMT FP Q[63] A[
 793   1, 63  |              of possessing any created good be termed avarice, in ~this
 794   1, 63  |              for a will resisting the ~good of another.~Aquin.: SMT
 795   1, 63  |             under desire; ~because the good which is apprehended moves
 796   1, 63  |           tends naturally towards some good; since it comes from ~a
 797   1, 63  |                 since it comes from ~a good principle; because the effect
 798   1, 63  |           principle. Now ~a particular good may happen to have some
 799   1, 63  |                but ~with the universal good no evil can be connected.
 800   1, 63  |                towards some particular good, it can ~tend naturally
 801   1, 63  |                as connected ~with some good. But if anything of its
 802   1, 63  |              its nature be inclined to good in ~general, then of its
 803   1, 63  |             nature is inclined towards good in ~general, which it can
 804   1, 63  |               towards some ~particular good, with which evil may be
 805   1, 63  |              as evil is connected with good.~Aquin.: SMT FP Q[63] A[
 806   1, 63  |                of Christ, or ~also the good angels. Therefore the demons
 807   1, 63  |               made, and they were very good." But among them were also
 808   1, 63  |               demons were at some time good.~Aquin.: SMT FP Q[63] A[
 809   1, 63  |              not satisfy. For it holds good only in such ~movements
 810   1, 63  |             same reason does ~not hold good of sin; as has been said.~
 811   1, 63  |              free-will tending towards good.~Aquin.: SMT FP Q[63] A[
 812   1, 63  |             had a natural ~movement to good, he had not at once placed
 813   1, 63  |           would have been confirmed in good. It is not so with man;
 814   1, 63  |             the argument does not hold good.~Aquin.: SMT FP Q[63] A[
 815   1, 63  |           morning. This ~operation was good in them all. From such operation
 816   1, 63  |    Consequently they ~were all of them good in the first instant; but
 817   1, 63  |         instant; but in the second the good ~were set apart from the
 818   1, 63  |            said that all the gods were good; whereas some of the demons ~
 819   1, 63  |               some of the demons ~were good, and some bad; naming as '
 820   1, 63  |            order some of them remained good.~Aquin.: SMT FP Q[63] A[
 821   1, 63  |                the inclination towards good in the ~highest angel, there
 822   1, 63  |          whatsoever he is moved, be it good or bad. Consequently since
 823   1, 63  |                   Evil is in many, but good is in ~few."~Aquin.: SMT
 824   1, 63  |            wicked men to be found than good; ~according to Eccles. 1:
 825   1, 63  |              which is expounded of the good angels who are with us to
 826   1, 63  |                 and from forsaking the good dictated by reason, which
 827   1, 63  |              dictated by reason, which good ~is known to the few. In
 828   1, 63  |           which can be ~common to both good and bad.~
 829   1, 64  |        manifest to the angels, whether good or bad. That the same is ~
 830   1, 64  |               De Civ. Dei xi, 33), the good angels are ~separated from
 831   1, 64  |               nor by learning from the good angels: because "there ~
 832   1, 64  |               Creator, as it is in the good angels, ~has something of
 833   1, 64  |                and firstly ordained to good rather than to evil. ~Therefore
 834   1, 64  |             able ~to return to what is good.~Aquin.: SMT FP Q[64] A[
 835   1, 64  |             malice, never performs any good ~work. But the demon performs
 836   1, 64  |                the demon performs some good works: for he confesses
 837   1, 64  |              that "they desire what is good and best, which ~is, to
 838   1, 64  |               free-will be inclined to good and ~evil; with the exception
 839   1, 64  |       everlasting punishment," and the good brought "into ~everlasting
 840   1, 64  |             both ~that the will of the good angels is confirmed in good,
 841   1, 64  |            good angels is confirmed in good, and that the will ~of the
 842   1, 64  |            appetite seeks a particular good; while the will seeks the ~
 843   1, 64  |              will seeks the ~universal good, as was said above (Q[59],
 844   1, 64  |              not after. Therefore the ~good angels who adhered to justice,
 845   1, 64  |             Para. 1/1~Reply OBJ 1: The good and wicked angels have free-will,
 846   1, 64  |                argument ~does not hold good.~Aquin.: SMT FP Q[64] A[
 847   1, 64  |                times he does something good, yet he ~does not do it
 848   1, 64  |                the demon; this can ~be good and bears witness to the
 849   1, 64  |               Yet he abuses even ~such good acts to evil purpose.~Aquin.:
 850   1, 64  |                OBJ 3: Further, it is a good thing to be sorry for evil.
 851   1, 64  |              But the demons ~can do no good action. Therefore they cannot
 852   1, 64  |             xix, 13), that "sorrow for good lost by punishment, is the
 853   1, 64  |       punishment, is the witness to ~a good nature." Consequently, since
 854   1, 64  |             when a man is brought unto good and withheld from evil;
 855   1, 64  |             fittingly done through the good angels. In another way, ~
 856   1, 64  |             then. Hence until then the good angels are sent to us here; ~
 857   1, 64  |           astray; ~just as some of the good angels are with the holy
 858   1, 64  |              will be in ~hell, and the good in heaven.~Aquin.: SMT FP
 859   1, 64  |              wicked angels, even as on good souls and good ~angels.~
 860   1, 64  |              even as on good souls and good ~angels.~Aquin.: SMT FP
 861   1, 65  |               made, and they were very good." But corporeal creatures
 862   1, 65  |                are not ~created by the good God, but by an evil principle,
 863   1, 65  |          according to their nature are good, ~though this good is not
 864   1, 65  |          nature are good, ~though this good is not universal, but partial
 865   1, 65  |                 though each quality is good in itself. To those, however,
 866   1, 65  |             nature thereof, but by the good they themselves can ~derive
 867   1, 65  |             evil in some respects, but good in others. And this could ~
 868   1, 65  |                the allurements of some good that they have from ~Him.~
 869   1, 65  |              Para. 1/1~OBJ 2: Further, good has the nature of an end;
 870   1, 65  |                 therefore the greater ~good in things is the end of
 871   1, 65  |               is the end of the lesser good. But spiritual creatures
 872   1, 65  |              creatures, as the greater good to the lesser. ~Corporeal
 873   1, 65  |        subjoins, "God saw that ~it was good" (Gn. 1), as if to say that
 874   1, 65  |             for the reason that it was good for it to be. But according
 875   1, 65  |               made, not because it was good that it ~should be, but
 876   1, 67  |          demons were ~in the beginning good, as has been shown (Q[63],
 877   1, 68  |              being the highest of all ~good gifts, are signified by
 878   1, 68  |              OBJ 2: The argument holds good as to the heaven, in so
 879   1, 70  |                 but as ordained to the good of the universe.~Aquin.:
 880   1, 72  |             since ~He is the Author of good; or at least not until man
 881   1, 73  |         blessed or holy for that some ~good thing has happened in it,
 882   1, 73  |                But it is the nature of good to spread and ~communicate
 883   1, 73  |             said, "God saw that it was good." Therefore it was not ~
 884   1, 73  |             Para. 1/1~Reply OBJ 3: The good mentioned in the works of
 885   1, 74  |               made, and they were very good." It ought, then, to have
 886   1, 74  |             work, "God saw that it was good." The omission, therefore,
 887   1, 74  |            words, "God saw that it was good," used in the work of ~distinction
 888   1, 74  |           words, "God saw that it was ~good," signify that the things
 889   1, 74  |                that ~what was made was good. And if the words, "God
 890   1, 74  |            words, "God saw that it was good," are ~not said of the work
 891   1, 75  |               of ~Whom, all things are good, are beings, and are living
 892   1, 77  |                that thou didst receive good things during thy lifetime" ~(
 893   1, 39  |                Reply OBJ 2: This holds good against those who say that
 894   1, 39  |              This objection would hold good as regards things which
 895   1, 42  |           fourth is the infusion of a ~good will from God; wherein also
 896   1, 45  |                 when they desire some ~good thing, whether this desire
 897   1, 45  |          knowledge; because nothing is good and desirable except ~forasmuch
 898   1, 46  |               is therefore nobler from good to good, and from being ~
 899   1, 46  |          therefore nobler from good to good, and from being ~to being,
 900   1, 46  |             Trin. iii, 8) that neither good nor ~bad angels can create
 901   1, 47  |        principles ~of creation, one of good things and the other of
 902   1, 48  |                 of ~the distinction of good and evil; thirdly, of the
 903   1, 48  |             the contrary principles of good and ~evil, he said that
 904   1, 48  |              made, ~and they were very good" (Gn. 1:31). And, as Augustine
 905   1, 48  |              saw the light that it was good" (Gn. 1:4); and in like
 906   1, 48  |               made, and they were very good" (Gn. 1:31).~Aquin.: SMT
 907   1, 48  |          worlds than one, because many good things ~are better than
 908   1, 49  |         TREATISE ON THE DISTINCTION OF GOOD AND EVIL (QQ[48]-49)~THE
 909   1, 49  |             firstly the distinction of good and evil; and then the distinction
 910   1, 49  |           found in things?~(3) Whether good is the subject of evil?~(
 911   1, 49  |          Whether evil totally corrupts good?~(5) The division of evil
 912   1, 49  |                says (Praedic. x) that "good and ~evil are not in a genus,
 913   1, 49  |              differs in species from a good habit, as liberality from ~
 914   1, 49  |                a nature. But evil and ~good are not opposed as privation
 915   1, 49  |               by the fact that between good and evil ~there is a medium,
 916   1, 49  |               there can be a return to good. Therefore ~evil signifies
 917   1, 49  |            evil acts, for it corrupts ~good. Therefore evil is a being
 918   1, 49  |                commendation of what is good." Therefore evil is a nature.~
 919   1, 49  |              is neither a being ~nor a good."~Aquin.: SMT FP Q[48] A[
 920   1, 49  |              known from the ~nature of good. Now, we have said above
 921   1, 49  |                we have said above that good is everything ~appetible;
 922   1, 49  |           perfection of any ~nature is good. Hence it cannot be that
 923   1, 49  |              signified the ~absence of good. And this is what is meant
 924   1, 49  |              is ~neither a being nor a good." For since being, as such,
 925   1, 49  |               since being, as such, is good, the ~absence of one implies
 926   1, 49  |              existence of the genus of good and evil. For ~Aristotle,
 927   1, 49  |                sweet. ~And in this way good and evil are said to be
 928   1, 49  |           every form has the nature of good, so ~every privation, as
 929   1, 49  |               2 Para. 1/1~Reply OBJ 2: Good and evil are not constitutive
 930   1, 49  |              all morality. And because good has the nature of ~an end,
 931   1, 49  |           nature of ~an end, therefore good and evil are specific differences
 932   1, 49  |          differences in moral things; ~good in itself, but evil as the
 933   1, 49  |                in ~morals is a certain good joined to the privation
 934   1, 49  |               the privation of another good; as the ~end proposed by
 935   1, 49  |               not the privation of the good of ~reason, but the delight
 936   1, 49  |             such, but by reason of the good that ~is annexed.~Aquin.:
 937   1, 49  |           Philosopher speaks ~there of good and evil in morality. Because
 938   1, 49  |               in that respect, between good ~and evil there is a medium,
 939   1, 49  |             evil there is a medium, as good is considered as something
 940   1, 49  |               there may be a return to good, but not from any sort of
 941   1, 49  |           privation is said to corrupt good, forasmuch as ~it is itself
 942   1, 49  |             corruption or privation of good. In another sense a thing ~
 943   1, 49  |       privation, but by virtue of ~the good annexed to it. For every
 944   1, 49  |               except by virtue of some good joined to it: while of itself
 945   1, 49  |              to evil as joined to some good. Hence evil neither belongs
 946   1, 49  |             that is, by reason of some good joined to it.~Aquin.: SMT
 947   1, 49  |                 4). Therefore also the good unmixed with ~evil is the
 948   1, 49  |              with ~evil is the greater good. But God makes always what
 949   1, 49  |               goodness is ~that of the good which cannot fail. Another
 950   1, 49  |               goodness is that of ~the good which can fail in goodness,
 951   1, 49  |        powerful ~that He can even make good out of evil." Hence many
 952   1, 49  |               out of evil." Hence many good things would be ~taken away
 953   1, 49  |                 1/1~Whether evil is in good as in its subject?~Aquin.:
 954   1, 49  |               seem that evil is not in good as its subject. For good ~
 955   1, 49  |               good as its subject. For good ~is something that exists.
 956   1, 49  |              Therefore, evil is not in good as its subject.~Aquin.:
 957   1, 49  |                is not a being; whereas good is a being. But ~"non-being"
 958   1, 49  |             neither ~does evil require good as its subject.~Aquin.:
 959   1, 49  |                subject of another. But good and ~evil are contraries.
 960   1, 49  |              Therefore, evil is not in good as in its subject.~Aquin.:
 961   1, 49  |              If, therefore, evil is in good as in its ~subject, it follows
 962   1, 49  |               subject, it follows that good is evil, against what is
 963   1, 49  |               Woe to you who call evil good, and good evil!"~Aquin.:
 964   1, 49  |                who call evil good, and good evil!"~Aquin.: SMT FP Q[
 965   1, 49  |             that "evil exists only ~in good."~Aquin.: SMT FP Q[48] A[
 966   1, 49  |                imports the absence of ~good. But not every absence of
 967   1, 49  |               But not every absence of good is evil. For absence of
 968   1, 49  |                is evil. For absence of good can be ~taken in a privative
 969   1, 49  |             negative sense. Absence of good, taken ~negatively, is not
 970   1, 49  |                through not having ~the good belonging to something else;
 971   1, 49  |              lion. But the ~absence of good, taken in a privative sense,
 972   1, 49  |          actual is a perfection and a ~good; and thus every actual being
 973   1, 49  |                every actual being is a good; and likewise every potential ~
 974   1, 49  |        potential ~being, as such, is a good, as having a relation to
 975   1, 49  |                as having a relation to good. For as it has ~being in
 976   1, 49  |                the ~subject of evil is good.~Aquin.: SMT FP Q[48] A[
 977   1, 49  |              OBJ 3: Evil is not in the good opposed to it as in its
 978   1, 49  |            subject, ~but in some other good, for the subject of blindness
 979   1, 49  |               be taken as referring to good and ~evil in general, but
 980   1, 49  |            reference to any particular good and evil. ~For white and
 981   1, 49  |             determinate genus; whereas good enters into every genus.
 982   1, 49  |            into every genus. Hence one good ~can coexist with the privation
 983   1, 49  |               the privation of another good.~Aquin.: SMT FP Q[48] A[
 984   1, 49  |              woe to those who say that good as such ~is evil. But this
 985   1, 49  |                evil corrupts the whole good?~Aquin.: SMT FP Q[48] A[
 986   1, 49  |                evil corrupts the whole good. For one contrary ~is wholly
 987   1, 49  |              corrupted by another. But good and evil are contraries. ~
 988   1, 49  |                evil corrupts the whole good.~Aquin.: SMT FP Q[48] A[
 989   1, 49  |              inasmuch as it takes away good." But good is all of a piece
 990   1, 49  |               it takes away good." But good is all of a piece and uniform. ~
 991   1, 49  |           lasts, hurts, and takes away good. ~But that from which something
 992   1, 49  |                be said of any created ~good. Therefore evil wholly consumes
 993   1, 49  |         Therefore evil wholly consumes good.~Aquin.: SMT FP Q[48] A[
 994   1, 49  |            evil cannot ~wholly consume good."~Aquin.: SMT FP Q[48] A[
 995   1, 49  |             Evil cannot wholly consume good. To prove this we must ~
 996   1, 49  |            this we must ~consider that good is threefold. One kind of
 997   1, 49  |              is threefold. One kind of good is wholly destroyed by ~
 998   1, 49  |              by ~evil, and this is the good opposed to evil, as light
 999   1, 49  |             blindness. Another kind of good is neither ~wholly destroyed
1000   1, 49  |               by evil, and that is the good which is ~the subject of