Part, Question

1001   1, 49  |                there is also a kind of good which is diminished by evil, ~
1002   1, 49  |            wholly taken away; and this good is the aptitude of a subject ~
1003   1, 49  |               however, of this kind of good is not to be considered
1004   1, 49  |             Para. 1/1~Reply OBJ 1: The good which is opposed to evil
1005   1, 49  |               was. Therefore, although good is ~like to itself, yet,
1006   1, 49  |             diminution of this kind of good is ~like the diminution
1007   1, 49  |                3]) is the privation of good, ~which chiefly and of itself
1008   1, 49  |                and order. But because ~good in itself is the object
1009   1, 49  |             which is the privation of ~good, is found in a special way
1010   1, 49  |               evil is the privation of good, and not a mere ~negation,
1011   1, 49  |          therefore not every defect of good is ~an evil, but the defect
1012   1, 49  |            evil, but the defect of the good which is naturally due.
1013   1, 49  |            reward. But reward has more good than merit, ~as its end.
1014   1, 49  |                opposed to the greater ~good. But pain, as was said above (
1015   1, 49  |               A[5]), is opposed to the good of the ~agent, while fault
1016   1, 49  |                fault is opposed to the good of the action. Therefore,
1017   1, 49  |                And this because, since good absolutely ~considered consists
1018   1, 49  |             follows that the ~absolute good of man consists in good
1019   1, 49  |                good of man consists in good operation, or the good use
1020   1, 49  |              in good operation, or the good use of ~something possessed.
1021   1, 49  |                the will. Hence ~from a good will, which makes a man
1022   1, 49  |            what he has, man is called ~good, and from a bad will he
1023   1, 49  |             will ~can use ill even the good he has, as when a grammarian
1024   1, 49  |              takes away the creature's good, which may be either ~something
1025   1, 49  |                 forfeits its uncreated good. But the evil of fault is
1026   1, 49  |         properly opposed to ~uncreated good; for it is opposed to the
1027   1, 49  |               love, whereby the divine good is loved for itself, and
1028   1, 49  |             fault is the more ~perfect good of the agent, since it is
1029   1, 49  |           second perfection, than the ~good taken away by pain, which
1030   1, 50  |                of inquire:~(1) Whether good can be the cause of evil?~(
1031   1, 50  |                 2) Whether the supreme good, God, is the cause of evil?~(
1032   1, 50  |                Thes. Para. 1/1~Whether good can be the cause of evil?~
1033   1, 50  |              OBJ 1: It would seem that good cannot be the cause of evil.
1034   1, 50  |                is ~said (Mt. 7:18): "A good tree cannot bring forth
1035   1, 50  |               evil is ~the contrary to good. Therefore good cannot be
1036   1, 50  |            contrary to good. Therefore good cannot be the cause of evil.~
1037   1, 50  |               has no cause. ~Therefore good is not the cause of evil.~
1038   1, 50  |         possible source of evil except good."~Aquin.: SMT FP Q[49] A[
1039   1, 50  |             evil is the absence of the good, which is natural and due
1040   1, 50  |              some impediment. But only good can ~be a cause; because
1041   1, 50  |               every being, as such, is good.~Aquin.: SMT FP Q[49] A[
1042   1, 50  |              belongs to ~the notion of good. Even matter, as a potentiality
1043   1, 50  |           matter, as a potentiality to good, has the ~nature of good.
1044   1, 50  |               good, has the ~nature of good. Now that good is the cause
1045   1, 50  |               nature of good. Now that good is the cause of evil by
1046   1, 50  |                  For it was shown that good is the ~subject of evil.
1047   1, 50  |             the end has the ~nature of good, but also the useful, which
1048   1, 50  |                being is ~accidental to good to which of itself it belongs
1049   1, 50  |          accidental cause; and thus is good the ~cause of evil.~Aquin.:
1050   1, 50  |              will the evil tree, and a good will a good tree." Now,
1051   1, 50  |                tree, and a good will a good tree." Now, a good will ~
1052   1, 50  |              will a good tree." Now, a good will ~does not produce a
1053   1, 50  |              act, since it is from the good will itself ~that a moral
1054   1, 50  |              moral act is judged to be good. Nevertheless the movement
1055   1, 50  |            rational creature, which is good; and ~thus good is the cause
1056   1, 50  |               which is good; and ~thus good is the cause of evil.~Aquin.:
1057   1, 50  |               2 Para. 1/1~Reply OBJ 2: Good does not cause that evil
1058   1, 50  |                to the ~water, and man, good as to his nature, causes
1059   1, 50  |                1/1~Whether the supreme good, God, is the cause of evil?~
1060   1, 50  |            would seem that the supreme good, God, is the cause of evil. ~
1061   1, 50  |               to the ~first cause. But good is the cause of evil, as
1062   1, 50  |              God is the cause of every good, as was shown above (Q[2]~,
1063   1, 50  |               in things created is the good of the ~order of the universe.
1064   1, 50  |              by causing in ~things the good of the order of the universe,
1065   1, 50  |           according to Ecclus. 33:15: "Good is set against ~evil, and
1066   1, 50  |            contrary principles, one of good, the other of ~evil.~Aquin.:
1067   1, 50  |                other. But the ~supreme good is in nature, and is the
1068   1, 50  |              and is the cause of every good, as was shown ~above (Q[
1069   1, 50  |             OBJ 3: Further, as we find good and better things, so we
1070   1, 50  |              find evil and ~worse. But good and better are so considered
1071   1, 50  |                which is "per ~se." But good is the accidental cause
1072   1, 50  |              the contrary, The supreme good is the cause of every being,
1073   1, 50  |              is one first principle of good.~Aquin.: SMT FP Q[49] A[
1074   1, 50  |         because the first principle of good is essentially good, ~as
1075   1, 50  |       principle of good is essentially good, ~as was shown above (Q[
1076   1, 50  |               every being, as such, is good (Q[5], A[3]); ~and that
1077   1, 50  |            that evil can exist only in good as in its subject (Q[48],
1078   1, 50  |         because the first principle of good is the highest and perfect ~
1079   1, 50  |               the highest and perfect ~good which pre-contains in itself
1080   1, 50  |           although evil always lessens good, yet it never wholly ~consumes
1081   1, 50  |           consumes it; and thus, while good ever remains, nothing can
1082   1, 50  |           destroy itself"; because all good ~being destroyed (which
1083   1, 50  |             away, since its subject is good.~Aquin.: SMT FP Q[49] A[
1084   1, 50  |                every evil is caused by good, as was shown above ~(A[
1085   1, 50  |              two first principles, one good and the other ~evil, fell
1086   1, 50  |             since evil is privation of good, as appears ~from what was
1087   1, 50  |                  it is opposed to that good ~which has some potentiality,
1088   1, 50  |                 but not to the supreme good, who is pure act.~Aquin.:
1089   1, 50  |            every form, perfection, and good is intensified by ~approach
1090   1, 50  |                way as it is said to be good and ~better, by reason of
1091   1, 50  |               of access to the supreme good.~Aquin.: SMT FP Q[49] A[
1092   1, 50  |            greater number; because the good of man as regards ~the senses
1093   1, 50  |         regards ~the senses is not the good of man as man - that is,
1094   1, 50  |             reason; ~and more men seek good in regard to the senses
1095   1, 50  |              regard to the senses than good according to ~reason.~Aquin.:
1096   1, 50  |               reduce all evils to some good cause, whence evil follows
1097   1, 51  |        intended by God in creatures is good, and this consists in ~assimilation
1098   1, 51  |             Para. 1/1~Reply OBJ 3: The good of the species preponderates
1099   1, 51  |         species preponderates over the good of the ~individual. Hence
1100   1, 52  |             the sons of Seth, who were good; ~while by the daughters
1101   1, 54  |            demonstration does not hold good. But according ~as the angel'
1102   1, 54  |               3~But this does not hold good in the present case; and
1103   1, 55  |               which the object is "the good"; each of which is convertible
1104   1, 55  |          estimate of what ~is the true good; while deception in us comes
1105   1, 59  |          nature of every creature, the good angels form no judgments
1106   1, 59  |             from the evil spirits. The good angels, while knowing the ~
1107   1, 60  |          inclined by ~appetite towards good, but in different ways.
1108   1, 60  |             ways. Some are inclined to good ~by their natural inclination,
1109   1, 60  |               Such inclination towards good is called "a natural appetite." ~
1110   1, 60  |            again, are inclined towards good, but with some knowledge;
1111   1, 60  |              apprehend some particular good; as in the sense, which
1112   1, 60  |                an inclination towards ~good, but with a knowledge whereby
1113   1, 60  |              inclined towards ~what is good; not, indeed, as if it were
1114   1, 60  |               towards ~some particular good only, like things devoid
1115   1, 60  |               towards ~some particular good only, as things which have
1116   1, 60  |                but as inclined towards good in general. Such inclination
1117   1, 60  |              appetite ~tending towards good in the abstract, which appetite
1118   1, 60  |            tendency towards particular good, which appetite ~belongs
1119   1, 60  |         towards its end, ~which is its good. Therefore much more so
1120   1, 60  |            angel inclines towards the ~good through his own nature,
1121   1, 60  |                inclination towards the good belongs to the will. Therefore
1122   1, 60  |              object of the will is the good. Now the good and the true
1123   1, 60  |              will is the good. Now the good and the true differ, not ~
1124   1, 60  |                 and whiteness. But the good and the true seem to be
1125   1, 60  |               the true is a particular good, to wit, of the ~intellect.
1126   1, 60  |              will, whose object is the good, does not differ ~from the
1127   1, 60  |             will in the angels regards good things only, while ~their
1128   1, 60  |           their intellect regards both good and bad things, for they
1129   1, 60  |               natural tendency towards good. Consequently there ~alone
1130   1, 60  |              will identified where all good is contained within ~the
1131   1, 60  |               being, and the universal good. ~Therefore both intellect
1132   1, 60  |             derived from the notion of good and true suffices for the
1133   1, 60  |               Reply OBJ 3: Because the good and the true are really
1134   1, 60  |      convertible, it ~follows that the good is apprehended by the intellect
1135   1, 60  |               by the will as something good. Nevertheless, ~the diversity
1136   1, 60  |               or the other thing to be good. Consequently, ~wherever
1137   1, 60  |             are attributed both to the good and to the wicked ~angels.
1138   1, 60  |       otherwise known as the ~will, is good according to the common
1139   1, 60  |             appetite except of what is good. Hence, in the intellective
1140   1, 60  |        distinction of some ~particular good things, as the sensitive
1141   1, 60  |            does ~not crave for what is good according to its common
1142   1, 60  |               but for some ~particular good object. Accordingly, since
1143   1, 60  |             the will to repose in some good ~possessed. Universally
1144   1, 60  |         concupiscible appetite is the ~good as delectable to the senses.
1145   1, 61  |            Therefore the love of that ~good, which a man naturally wills
1146   1, 61  |             things; some of which ~are good in themselves, and consequently
1147   1, 61  |              themselves; ~others being good only in relation to something
1148   1, 61  |            Since the object of love is good, and good is to be found ~
1149   1, 61  |            object of love is good, and good is to be found ~both in
1150   1, 61  |           first of all as a subsisting good; and secondly ~as an accidental
1151   1, 61  |              an accidental or inherent good. That is loved as a subsisting
1152   1, 61  |               is loved as a subsisting good, ~which is so loved that
1153   1, 61  |              an accidental or inherent good: thus knowledge is ~loved,
1154   1, 61  |                is ~loved, not that any good may come to it but that
1155   1, 61  |               seeks to procure what is good for itself; as fire seeks
1156   1, 61  |              naturally seek their own ~good and perfection. This is
1157   1, 61  |          appetite each desires what is good for ~self. On the other
1158   1, 61  |              who have no love for ~the good angels. Therefore an angel
1159   1, 61  |            consists this other thing's good; as it is ~naturally inclined
1160   1, 61  |               inclined to seek its own good, namely, to be borne upwards.~
1161   1, 61  |               as of that end ~to which good is willed, but rather as
1162   1, 61  |          willed, but rather as of that good which one wills for ~oneself,
1163   1, 61  |          natural affection towards the good angels, in so far as they ~
1164   1, 61  |             one thing loves another as good for itself. Therefore the
1165   1, 61  |         through his seeking the Divine good for himself rather ~than
1166   1, 61  |           himself rather ~than his own good; and, in a fashion, as to
1167   1, 61  |            naturally desires a greater good to God than to himself; ~
1168   1, 61  |             since God is the universal good, and under this good both ~
1169   1, 61  |         universal good, and under this good both ~man and angel and
1170   1, 61  |                1: Such reasoning holds good of things adequately divided ~
1171   1, 61  |         individual naturally loves the good of the species more than
1172   1, 61  |               than its own ~individual good. Now God is not only the
1173   1, 61  |                Now God is not only the good of one species, but is ~
1174   1, 61  |               absolutely the universal good; hence everything in its
1175   1, 61  |            angel "in so far" ~as He is good to the angel, if the expression "
1176   1, 61  |         naturally love God for his own good, ~but for God's sake. If
1177   1, 61  |        everything is dependent on that good which is God.~Aquin.: SMT
1178   1, 61  |               the absolutely universal good.~Aquin.: SMT FP Q[60] A[
1179   1, 61  |             far as He is the universal good, from Whom every ~natural
1180   1, 61  |               from Whom every ~natural good depends, is loved by everything
1181   1, 61  |             love. So far as ~He is the good which of its very nature
1182   1, 61  |       according as it is the universal good. And because He is naturally
1183   1, 61  |             far as He is the universal good, it is impossible that whoever ~
1184   1, 61  |             far as He is the universal good of all, every thing ~naturally
1185   1, 62  |              of creatures makes up the good of the ~universe. But no
1186   1, 63  |            established or confirmed in good is of the nature ~of beatitude.
1187   1, 63  |           angels were not confirmed in good as soon as they ~were created;
1188   1, 63  |             blessed by turning to the ~good. And this is properly termed
1189   1, 63  |             xii, 9), "Who wrought the ~good will of the angels? Who,
1190   1, 63  |                from the fact ~that the good work is beyond his natural
1191   1, 63  |                it is inclined towards ~good and evil.~Aquin.: SMT FP
1192   1, 63  |              man to be ~able to choose good or evil. But the freedom
1193   1, 63  |               except aiming at what is good; ~or for him to wish to
1194   1, 63  |              to wish to turn away from good precisely as such. Therefore ~
1195   1, 63  |               1/1~Reply OBJ 1: Created good, considered in itself, can
1196   1, 63  |               union with the uncreated good, such as is the union of
1197   1, 63  |                cannot help clinging to good, formally as good; ~because
1198   1, 63  |          clinging to good, formally as good; ~because the will is naturally
1199   1, 63  |               is naturally ordained to good as to its proper object. ~
1200   1, 64  |              desire is only of what is good or apparently good. Now ~
1201   1, 64  |             what is good or apparently good. Now ~for the angels there
1202   1, 64  |               there can be no apparent good which is not a true good; ~
1203   1, 64  |               good which is not a true good; ~because in them either
1204   1, 64  |              desire only what it truly good. ~But no one sins by desiring
1205   1, 64  |              by desiring what is truly good. Consequently the angel ~
1206   1, 64  |               would never be chosen as good. The adulterer errs ~in
1207   1, 64  |           inordinate act as ~something good to be performed now, from
1208   1, 64  |        free-will by choosing something good in itself, ~but not according
1209   1, 64  |            sinned, by ~seeking his own good, from his own free-will,
1210   1, 64  |              when anyone is incited to good of the spiritual order;
1211   1, 64  |          envious man repines over ~the good possessed by another, inasmuch
1212   1, 64  |                he deems his neighbor's good ~to be a hindrance to his
1213   1, 64  |              to his own. But another's good could not be deemed a ~hindrance
1214   1, 64  |             deemed a ~hindrance to the good coveted by the wicked angel,
1215   1, 64  |         whereby he grieved over ~man's good, and also over the Divine
1216   1, 64  |              are hindrances to a man's good.~Aquin.: SMT FP Q[63] A[
1217   1, 64  |              of possessing any created good be termed avarice, in ~this
1218   1, 64  |              for a will resisting the ~good of another.~Aquin.: SMT
1219   1, 64  |             under desire; ~because the good which is apprehended moves
1220   1, 64  |           tends naturally towards some good; since it comes from ~a
1221   1, 64  |                 since it comes from ~a good principle; because the effect
1222   1, 64  |           principle. Now ~a particular good may happen to have some
1223   1, 64  |                but ~with the universal good no evil can be connected.
1224   1, 64  |                towards some particular good, it can ~tend naturally
1225   1, 64  |                as connected ~with some good. But if anything of its
1226   1, 64  |              its nature be inclined to good in ~general, then of its
1227   1, 64  |             nature is inclined towards good in ~general, which it can
1228   1, 64  |               towards some ~particular good, with which evil may be
1229   1, 64  |              as evil is connected with good.~Aquin.: SMT FP Q[63] A[
1230   1, 64  |                of Christ, or ~also the good angels. Therefore the demons
1231   1, 64  |               made, and they were very good." But among them were also
1232   1, 64  |               demons were at some time good.~Aquin.: SMT FP Q[63] A[
1233   1, 64  |              not satisfy. For it holds good only in such ~movements
1234   1, 64  |             same reason does ~not hold good of sin; as has been said.~
1235   1, 64  |              free-will tending towards good.~Aquin.: SMT FP Q[63] A[
1236   1, 64  |             had a natural ~movement to good, he had not at once placed
1237   1, 64  |           would have been confirmed in good. It is not so with man;
1238   1, 64  |             the argument does not hold good.~Aquin.: SMT FP Q[63] A[
1239   1, 64  |           morning. This ~operation was good in them all. From such operation
1240   1, 64  |    Consequently they ~were all of them good in the first instant; but
1241   1, 64  |         instant; but in the second the good ~were set apart from the
1242   1, 64  |            said that all the gods were good; whereas some of the demons ~
1243   1, 64  |               some of the demons ~were good, and some bad; naming as '
1244   1, 64  |            order some of them remained good.~Aquin.: SMT FP Q[63] A[
1245   1, 64  |                the inclination towards good in the ~highest angel, there
1246   1, 64  |          whatsoever he is moved, be it good or bad. Consequently since
1247   1, 64  |                   Evil is in many, but good is in ~few."~Aquin.: SMT
1248   1, 64  |            wicked men to be found than good; ~according to Eccles. 1:
1249   1, 64  |              which is expounded of the good angels who are with us to
1250   1, 64  |                 and from forsaking the good dictated by reason, which
1251   1, 64  |              dictated by reason, which good ~is known to the few. In
1252   1, 64  |           which can be ~common to both good and bad.~
1253   1, 65  |        manifest to the angels, whether good or bad. That the same is ~
1254   1, 65  |               De Civ. Dei xi, 33), the good angels are ~separated from
1255   1, 65  |               nor by learning from the good angels: because "there ~
1256   1, 65  |               Creator, as it is in the good angels, ~has something of
1257   1, 65  |                and firstly ordained to good rather than to evil. ~Therefore
1258   1, 65  |             able ~to return to what is good.~Aquin.: SMT FP Q[64] A[
1259   1, 65  |             malice, never performs any good ~work. But the demon performs
1260   1, 65  |                the demon performs some good works: for he confesses
1261   1, 65  |              that "they desire what is good and best, which ~is, to
1262   1, 65  |               free-will be inclined to good and ~evil; with the exception
1263   1, 65  |       everlasting punishment," and the good brought "into ~everlasting
1264   1, 65  |             both ~that the will of the good angels is confirmed in good,
1265   1, 65  |            good angels is confirmed in good, and that the will ~of the
1266   1, 65  |            appetite seeks a particular good; while the will seeks the ~
1267   1, 65  |              will seeks the ~universal good, as was said above (Q[59],
1268   1, 65  |              not after. Therefore the ~good angels who adhered to justice,
1269   1, 65  |             Para. 1/1~Reply OBJ 1: The good and wicked angels have free-will,
1270   1, 65  |                argument ~does not hold good.~Aquin.: SMT FP Q[64] A[
1271   1, 65  |                times he does something good, yet he ~does not do it
1272   1, 65  |                the demon; this can ~be good and bears witness to the
1273   1, 65  |               Yet he abuses even ~such good acts to evil purpose.~Aquin.:
1274   1, 65  |                OBJ 3: Further, it is a good thing to be sorry for evil.
1275   1, 65  |              But the demons ~can do no good action. Therefore they cannot
1276   1, 65  |             xix, 13), that "sorrow for good lost by punishment, is the
1277   1, 65  |       punishment, is the witness to ~a good nature." Consequently, since
1278   1, 65  |             when a man is brought unto good and withheld from evil;
1279   1, 65  |             fittingly done through the good angels. In another way, ~
1280   1, 65  |             then. Hence until then the good angels are sent to us here; ~
1281   1, 65  |           astray; ~just as some of the good angels are with the holy
1282   1, 65  |              will be in ~hell, and the good in heaven.~Aquin.: SMT FP
1283   1, 65  |              wicked angels, even as on good souls and good ~angels.~
1284   1, 65  |              even as on good souls and good ~angels.~Aquin.: SMT FP
1285   1, 66  |               made, and they were very good." But corporeal creatures
1286   1, 66  |                are not ~created by the good God, but by an evil principle,
1287   1, 66  |          according to their nature are good, ~though this good is not
1288   1, 66  |          nature are good, ~though this good is not universal, but partial
1289   1, 66  |                 though each quality is good in itself. To those, however,
1290   1, 66  |             nature thereof, but by the good they themselves can ~derive
1291   1, 66  |             evil in some respects, but good in others. And this could ~
1292   1, 66  |                the allurements of some good that they have from ~Him.~
1293   1, 66  |              Para. 1/1~OBJ 2: Further, good has the nature of an end;
1294   1, 66  |                 therefore the greater ~good in things is the end of
1295   1, 66  |               is the end of the lesser good. But spiritual creatures
1296   1, 66  |              creatures, as the greater good to the lesser. ~Corporeal
1297   1, 66  |        subjoins, "God saw that ~it was good" (Gn. 1), as if to say that
1298   1, 66  |             for the reason that it was good for it to be. But according
1299   1, 66  |               made, not because it was good that it ~should be, but
1300   1, 68  |          demons were ~in the beginning good, as has been shown (Q[63],
1301   1, 69  |              being the highest of all ~good gifts, are signified by
1302   1, 69  |              OBJ 2: The argument holds good as to the heaven, in so
1303   1, 71  |                 but as ordained to the good of the universe.~Aquin.:
1304   1, 71  |             since ~He is the Author of good; or at least not until man
1305   1, 72  |         blessed or holy for that some ~good thing has happened in it,
1306   1, 72  |                But it is the nature of good to spread and ~communicate
1307   1, 72  |             said, "God saw that it was good." Therefore it was not ~
1308   1, 72  |             Para. 1/1~Reply OBJ 3: The good mentioned in the works of
1309   1, 73  |               made, and they were very good." It ought, then, to have
1310   1, 73  |             work, "God saw that it was good." The omission, therefore,
1311   1, 73  |            words, "God saw that it was good," used in the work of ~distinction
1312   1, 73  |           words, "God saw that it was ~good," signify that the things
1313   1, 73  |                that ~what was made was good. And if the words, "God
1314   1, 73  |            words, "God saw that it was good," are ~not said of the work
1315   1, 74  |               of ~Whom, all things are good, are beings, and are living
1316   1, 76  |                that thou didst receive good things during thy lifetime" ~(
1317   1, 78  |            presence of phantasms, ~the good disposition of the sensitive
1318   1, 78  |              and of the ~practical is "good"; which differ in nature.
1319   1, 78  |               1~Reply OBJ 2: Truth and good include one another; for
1320   1, 78  |                for truth is something ~good, otherwise it would not
1321   1, 78  |            would not be desirable; and good is something true, ~otherwise
1322   1, 78  |                as having the aspect of good, for ~example, when some
1323   1, 78  |                 practical intellect is good directed to the operation,
1324   1, 78  |         synderesis" ~always incites to good; while sensuality always
1325   1, 78  |             opposites, but inclines to good only. Therefore "synderesis"
1326   1, 78  |       synderesis" is said to incite to good, and to ~murmur at evil,
1327   1, 78  |             evil and made ~to cling to good." But in the soul, spirit
1328   1, 79  |              things: since "all desire good," as the Philosopher ~says (
1329   1, 79  |              is desired as suitable or good. Now, ~it is diversity of
1330   1, 79  |                something because it is good. ~Wherefore the Philosopher
1331   1, 79  |              may desire the immaterial good, which is not ~apprehended
1332   1, 81  |             tends of necessity to ~the good which is proposed to it.~
1333   1, 81  |            except under the aspect of ~good. But because good is of
1334   1, 81  |           aspect of ~good. But because good is of many kinds, for this
1335   1, 81  |              the universal and perfect good, its capacity is not ~subjected
1336   1, 81  |            subjected to any individual good. And therefore it is not
1337   1, 81  |              the object of the will is good and the end. But the end
1338   1, 81  |             the very idea of appetible good; and the ~appetible good,
1339   1, 81  |               good; and the ~appetible good, the idea of which is in
1340   1, 81  |           Metaph. vi (Did. v, 2) that "good and evil," which are objects
1341   1, 81  |               thing in which there ~is good is nobler than the soul
1342   1, 81  |                when the thing which is good is less noble than the soul,
1343   1, 81  |               a comparison the idea of good is found to be ~nobler:
1344   1, 81  |                extends to the ~idea of good itself: wherefore even good
1345   1, 81  |            good itself: wherefore even good is something true. But,
1346   1, 81  |             again, ~truth is something good: forasmuch as the intellect
1347   1, 81  |              precedes the passive; for good which ~is understood moves
1348   1, 81  |            moves the will, because the good ~apprehended by the intellect
1349   1, 81  |            moves the will, because the good understood is the object
1350   1, 81  |                 who aims at the common good of the whole ~kingdom, by
1351   1, 81  |              the object of the will is good ~and the end in general,
1352   1, 81  |              directed to some suitable good ~proper to it, as sight
1353   1, 81  |                appetitive of universal good - and as a ~determinate
1354   1, 81  |                of its object, which is good, and the ~intellect as a
1355   1, 81  |              which is some species of ~good, are contained under the
1356   1, 81  |             under the common notion of good. And in this way the ~will
1357   1, 81  |            understand. In the same way good is contained in truth, ~
1358   1, 81  |         understood truth, and truth in good, inasmuch as it ~is a desired
1359   1, 81  |           inasmuch as it ~is a desired good.~Aquin.: SMT FP Q[82] A[
1360   1, 81  |          consider the common notion of good, ~because neither do the
1361   1, 81  |       different ~notions of particular good: for the concupiscible regards
1362   1, 81  |            proper to it ~the notion of good, as something pleasant to
1363   1, 81  |        irascible regards the notion of good as something ~that wards
1364   1, 81  |          hurtful. But the will regards good ~according to the common
1365   1, 81  |                to the common notion of good, and therefore in the will,
1366   1, 81  |              account of its desire for good. And thus in the ~irascible
1367   1, 82  |           written (Rm. 7:19): "For the good which I will I do not, but
1368   1, 82  |         forbids. This is therefore the good which man ~does not when
1369   1, 82  |              which it ~chooses what is good. Therefore free-will is
1370   1, 82  |            free-will is indifferent to good and ~evil choice: wherefore
1371   1, 82  |              is in ~the nature of that good which is called useful:
1372   1, 82  |                useful: wherefore since good, as ~such, is the object
1373   1, 83  |               Many say: Who showeth us good things?" which ~question
1374   1, 86  |               This argument would hold good if the will and the intellect ~
1375   1, 86  |            Para. 1/1~Reply OBJ 2: The "good" and the "true" which are
1376   1, 86  |                ad 1); for ~the true is good and the good is true. Therefore
1377   1, 86  |               the true is good and the good is true. Therefore the objects
1378   1, 87  |         happiness is a "kind of common good, ~communicable to all capable
1379   1, 88  |           would not ~be for the soul's good, for evidently it would
1380   1, 88  |            than out of it; but for the good of the body, which would
1381   1, 88  |             that it was for the soul's good that it was united to a ~
1382   1, 88  |                this world who are less good enjoy knowledge ~denied
1383   1, 88  |                that some who are less ~good would, even in the future
1384   1, 88  |               1~Reply OBJ 2: As a less good man may exceed a better
1385   1, 88  |           Remember ~thou didst receive good things in thy lifetime."~
1386   1, 88  |             instrumentality ~of bad or good angels, without the knowledge
1387   1, 91  |         written (Gn. 2:18): "It is not good for man to be ~alone; let
1388   1, 91  |              for their own benefit and good; and this kind of subjection
1389   1, 91  |          existed even ~before sin. For good order would have been wanting
1390   1, 91  |              it fitting for the common good to be destroyed in order
1391   1, 91  |               can direct any evil to a good end.~Aquin.: SMT FP Q[92]
1392   1, 92  |               each individual thing is good, all things together are
1393   1, 92  |             together are called ~"very good" (Gn. 1:31). Therefore the
1394   1, 92  |               capacity for the highest good. Or ~else we may say that
1395   1, 92  |            made a participator ~of all good: for the Godhead is the
1396   1, 92  |                directs the effect to a good end; as also the use of
1397   1, 92  |              single thing, just as the good and the true. Wherefore,
1398   1, 92  |                true. Wherefore, as the good ~can be compared to each
1399   1, 92  |        likeness" and ~"image." For the good is a preamble to man, inasmuch
1400   1, 92  |               as man is an ~individual good; and, again, the good is
1401   1, 92  |       individual good; and, again, the good is subsequent to man, inasmuch
1402   1, 92  |               a certain man that he is good, by reason of his perfect ~
1403   1, 93  |               Para. 1/1~Reply OBJ 2: A good will is a well-ordered will;
1404   1, 93  |                have the company of the good angels."~Aquin.: SMT FP
1405   1, 93  |                further "to the supreme good," that is, to God.~Aquin.:
1406   1, 93  |            clear that as truth is ~the good of the intellect, so falsehood
1407   1, 94  |                the ~object of which is good and evil. Wherefore some
1408   1, 94  |               are ~directed to what is good, as love and joy; others
1409   1, 94  |              nor imminent, nor was any good wanting which a good-will
1410   1, 94  |              he passions in respect of good not possessed, but ~to be
1411   1, 94  |         passions which ~regard present good, as joy and love; or which
1412   1, 94  |                 or which regard future good to be ~had at the proper
1413   1, 94  |              choice of ~persevering in good; in that sense Adam possessed
1414   1, 94  |               is the difficult and the good." But there is more strife
1415   1, 94  |               in rejoicing for created good.~Aquin.: SMT FP Q[95] A[
1416   1, 95  |               since every man's proper good is desirable to himself, ~
1417   1, 95  |              welfare, or to the common good. Such a kind of ~mastership
1418   1, 95  |               to look after the common good; for many, as such, seek ~
1419   1, 96  |               glory, and power to ~the good, whose bodies will be called "
1420   1, 96  |               the tree of knowledge of good and evil, and to eat of ~
1421   1, 97  |              purpose of nature is the ~good of the species; for the
1422   1, 97  |           observed even now among many good men.~Aquin.: SMT FP Q[98]
1423   1, 99  |              Para. 1/1~OBJ 3: Further, good is stronger than evil. But
1424   1, 99  |               but under the aspect of ~good. I say this according to
1425   1, 101 |               tree of the knowledge of good and evil was a material
1426   1, 101 |             the difference between the good ~of obedience and the evil
1427   1, 101 |             All of which was for man's good; ~wherefore paradise was
1428   1, 102 |                directed nature towards good as an end; which is to govern. ~
1429   1, 102 |               thing is brought is some good in the thing itself; thus
1430   1, 102 |             health, which is something good in him. Therefore the end ~
1431   1, 102 |           government of things is some good not outside, but within
1432   1, 102 |                1/1~OBJ 3: Further, the good of the multitude seems to
1433   1, 102 |             world is ~not an extrinsic good. ~Aquin.: SMT FP Q[103]
1434   1, 102 |               things is some extrinsic good. This can be proved by reason.
1435   1, 102 |          reason. For it ~is clear that good has the nature of an end;
1436   1, 102 |            consists in some particular good; while the universal end
1437   1, 102 |                things is the Universal Good; Which is good of Itself
1438   1, 102 |               Universal Good; Which is good of Itself by virtue of ~
1439   1, 102 |        goodness; whereas a particular ~good is good by participation.
1440   1, 102 |          whereas a particular ~good is good by participation. Now it
1441   1, 102 |                universe there is not a good which is not such by participation. ~
1442   1, 102 |         participation. ~Wherefore that good which is the end of the
1443   1, 102 |               whole universe must be a good ~outside the universe.~Aquin.:
1444   1, 102 |             OBJ 1: We may acquire some good in many ways: first, as
1445   1, 102 |                 thirdly, as ~something good possessed or acquired by
1446   1, 102 |         outside the universe being the good to which it is ~directed.~
1447   1, 102 |         Therefore we may say that some good outside the ~whole universe
1448   1, 102 |               Para. 1/1~Reply OBJ 3: A good existing in the universe,
1449   1, 102 |               ordered to the extrinsic good as to the end: thus the
1450   1, 102 |             that which is ~essentially good, which is the greatest good;
1451   1, 102 |            good, which is the greatest good; the government of the world ~
1452   1, 102 |                which consists in some ~good. But unity belongs to the
1453   1, 102 |             that, as all things desire good, so do they ~desire unity;
1454   1, 102 |              we consider the essential good, then no addition is possible.~
1455   1, 102 |               This is one, namely, the good which ~consists in order;
1456   1, 102 |             the world is the essential good, to the ~participation and
1457   1, 102 |            assimilation to the supreme good. Secondly, the effect of
1458   1, 102 |            regard to this, that God is good; and ~so the creature becomes
1459   1, 102 |              becomes like Him by being good; and secondly, with regard ~
1460   1, 102 |             God by moving others to be good. Wherefore there are two ~
1461   1, 102 |                the moving of things to good. Thirdly, we may consider
1462   1, 102 |               are induced by Him to do good and to fly from ~evil, by
1463   1, 102 |      unfaithful spirit is ruled by the good and just ~spirit of life;
1464   1, 102 |          perfection ~for a thing to be good in itself and also the cause
1465   1, 102 |                others, than only to be good in itself. Therefore God
1466   1, 102 |            that "God ~disposes all for good." Therefore, if nothing
1467   1, 102 |               evil is ever ~founded on good, as shown above (Q[48],
1468   1, 102 |              order of some particular ~good. If it wholly escaped from
1469   1, 102 |               to resist this sovereign good. It is this sovereign ~good
1470   1, 102 |            good. It is this sovereign ~good therefore that ruleth all
1471   1, 102 |       government is wholly directed to good, and ~everything by its
1472   1, 102 |          operation and effort tends to good only, "for no ~one acts
1473   1, 102 |                attainment of a certain good: but because they ~resist
1474   1, 102 |                 resist some particular good, which belongs to their
1475   1, 103 |                i, 32): "Because God is good, ~we exist." But God cannot
1476   1, 103 |             But God cannot cease to be good. Therefore He cannot cause ~
1477   1, 104 |                by its object, which is good, and by Him who creates
1478   1, 104 |               the will can be moved by good as its object, but by God ~
1479   1, 104 |               extends to the universal good; for its object is the ~
1480   1, 104 |               object is the ~universal good; just as the object of the
1481   1, 104 |               being. But every created good is some particular good;
1482   1, 104 |                good is some particular good; God alone is the ~universal
1483   1, 104 |                alone is the ~universal good. Whereas He alone fills
1484   1, 104 |               will, which is universal good. But to incline towards ~
1485   1, 104 |         incline towards ~the universal good belongs to the First Mover,
1486   1, 104 |               is for the sake of ~some good, real or apparent; and nothing
1487   1, 104 |               apparent; and nothing is good either really or ~apparently,
1488   1, 104 |               likeness to the ~Supreme Good, which is God; it follows
1489   1, 105 |              coordination, both of the good and of the bad angels.~Aquin.:
1490   1, 105 |                of the object, both the good itself which is the object
1491   1, 105 |             who proves something to be good. ~But as we have said above (
1492   1, 105 |               will save the ~universal good, and that is God. And this
1493   1, 105 |              and that is God. And this good He alone shows, that it ~
1494   1, 105 |        answered: "I will show thee all good" (Ex. 33:18,19). Therefore
1495   1, 105 |               manifesting some created good ordered to God's goodness.
1496   1, 105 |        goodness, so as ~to diffuse the good it possesses to others;
1497   1, 105 |                it is of the nature of ~good to communicate itself to
1498   1, 105 |               same ~one to another; as good stewards of the manifold
1499   1, 106 |              draw the attention of the good angels, ~inasmuch as they
1500   1, 107 |              two societies, one of the good angels and men, the other ~