Part, Question

3501   2, 66  |             something "more" or "less" good, in the ways explained ~
3502   2, 66  |             which makes its possessor ~good." Now man is said to be
3503   2, 66  |                  Now man is said to be good in respect of moral virtue,
3504   2, 66  |           reason why man is said to be good simply, in respect of ~moral
3505   2, 66  |             whereby a greater rational good shines forth, as stated
3506   2, 66  |                more does the ~rational good shine forth in each. Now
3507   2, 66  |             virtue is a power of doing good. Hence the brave man ~and
3508   2, 66  |                the objects be equally ~good and sublime, that virtue
3509   2, 66  |                 whereby he who desires good, ~loves himself rather than
3510   2, 67  |          neither ~prefer nor equal any good to God; fortitude will adhere
3511   2, 67  |                that thou didst receive good things in thy ~life-time,
3512   2, 67  |            about health and ~sickness, good and evil. In like manner
3513   2, 67  |              just as hope is of future good, so is desire. Now in ~the
3514   2, 67  |             there is desire for future good; both for the glory of the ~
3515   2, 67  |              to hope ~by opposition of good and evil, as stated above (
3516   2, 67  |              is God, and not a created good; ~nor in its general signification.
3517   2, 67  |           above (Q[40], A[1]): while a good whose unerring ~cause we
3518   2, 67  |             But ~the object of love is good apprehended. Since therefore
3519   2, 68  |            gifts; for each ~gift is "a good quality of the mind, whereby
3520   2, 68  |                mind, whereby we lead a good life," etc. ~[*Cf. Q[55],
3521   2, 68  |                given us that we may do good works, and the gifts, that
3522   2, 68  |            given simply that we may do good works, but the gifts, in
3523   2, 68  |                 this in the chapter On Good Fortune (Ethic. Eudem. vii,
3524   2, 68  |                says in ~the chapter On Good Fortune (Ethic. Eudem.,
3525   2, 68  |               they are ~opposed to the good as appointed by reason;
3526   2, 68  |              words, "whereby we lead a good life" ~as referring to the
3527   2, 68  |            also": and Ps. 142:10: "Thy good Spirit ~shall lead me into
3528   2, 68  |               in matters ~concerning a good life: whereas art is not
3529   2, 68  |         pleasures for ~the sake of the good appointed by reason, so
3530   2, 68  |               reverence for God, works good to all, is fittingly called
3531   2, 68  |                Love, hope and joy have good for their object. Now God
3532   2, 68  |              Now God is ~the Sovereign Good: wherefore the names of
3533   2, 68  |            rises up to the doing of no good action": from which it seems
3534   2, 68  |               we shall be perfected in good by the gifts of the ~Holy
3535   2, 68  |           seems to be a kind of common good; since the ~Apostle says (
3536   2, 68  |              all things." Now a common good is preferable to particular
3537   2, 68  |             Prov. 16:16), before doing good ~works, and which result
3538   2, 69  |                on ~the other hand, the good sometimes do not receive
3539   2, 69  |            eternal life, ~contains all good things. Therefore, once
3540   2, 69  |            excellence and abundance of good things in God. Hence Our ~
3541   2, 69  |          inordinate love of their own ~good. Hence Our Lord assigns
3542   2, 70  |             Wis. 3:15): "The fruit of ~good labor is glorious," and (
3543   2, 70  |            from a ~spiritual seed in a good ground, viz. "hundredfold,
3544   2, 70  |               to itself when it has ~a good disposition towards good
3545   2, 70  |               good disposition towards good things and towards evil
3546   2, 70  |             the human mind towards the good is effected by love, ~which
3547   2, 70  |              perfectly in the beloved ~good, if one is disturbed in
3548   2, 70  |             evil things the mind has a good disposition, in ~respect
3549   2, 70  |             being ~disturbed, whenever good things are delayed; which
3550   2, 70  |             suffering," since "to lack good is a kind of evil" (Ethic.
3551   2, 70  |            first, as to the will to do good; and to this belongs ~"goodness."
3552   2, 70  |                any gifts ~directing to good, are reduced to charity,
3553   2, 70  |             imply either ~enjoyment of good things, or relief from evils,
3554   2, 70  |                Para. 1/2~Reply OBJ 2: "Good happens in one way, evil
3555   2, 71  |                which makes its subject good," as was shown above (Q[
3556   2, 71  |                virtue is directed is a good act, as was shown ~above (
3557   2, 71  |             latter is ~productive of a good work; malice, according
3558   2, 71  |        disposed if it has to produce a good work. It is ~in this respect
3559   2, 71  |                man, as man. Now "man's good is to be in accord with
3560   2, 71  |              virtue, which makes a man good, and his work good, ~is
3561   2, 71  |               a man good, and his work good, ~is in accord with man'
3562   2, 71  |             For, as the more lasting a good is, the better it is, so ~
3563   2, 71  |               is ~evident that both in good and in evil, act precedes
3564   2, 71  |               that, to wit, even as a ~good or evil habit stands above
3565   2, 71  |             that a habit is not called good or bad, save in so ~far
3566   2, 71  |                 far as it induces to a good or bad act: wherefore a
3567   2, 71  |            wherefore a habit is called good ~or bad by reason of the
3568   2, 71  |                consider ~the nature of good and evil. Consequently act
3569   2, 71  |              to virtue, as evil act to good habit. ~Now the position
3570   2, 71  |                     who knoweth ~to do good, and doth it not, to him
3571   2, 71  |                things are required for good than for evil, since ~"good
3572   2, 71  |            good than for evil, since ~"good results from a whole and
3573   2, 71  |        aversion from the ~end: because good and evil are measured chiefly
3574   2, 72  |                For acts are said to be good or evil, in relation, ~chiefly,
3575   2, 72  |             Reply OBJ 1: The aspect of good is found chiefly in the
3576   2, 72  |               desire for some mutable ~good, for which man has an inordinate
3577   2, 72  |                and afterwards by doing good, to which we are induced
3578   2, 73  |              to tend to some appetible good whence it derives ~its species.
3579   2, 73  |                which is some appetible good, but rather from that which
3580   2, 73  |               another: for just as the good of health consists in a
3581   2, 73  |               animal's nature, so the ~good of virtue consists in a
3582   2, 73  |                unduly to some mutable ~good, it follows that he turns
3583   2, 73  |                away from the immutable Good, which ~aversion completes
3584   2, 73  |           about the ~difficult and the good": whence it seems to follow
3585   2, 73  |              is about a more difficult good is ~opposed directly to
3586   2, 73  |            shown to be ~more intent on good or evil, through not being
3587   2, 73  |     concupiscence," says: "The law is ~good, since by forbidding concupiscence,
3588   2, 73  |               observes on Mt. 7:18, "A good tree cannot bring forth ~
3589   2, 73  |             has not the character of a good or of an evil act.~Aquin.:
3590   2, 73  |              finally ~to some apparent good, for example, delivery from
3591   2, 73  |            himself, to whom will he be good?" On the part ~of his neighbor,
3592   2, 73  |               18,19): "The Lord Who is good will show mercy to ~all
3593   2, 73  |          should reap disadvantage from good. But he would, ~if his action
3594   2, 73  |            ingratitude, ~because every good in which a man excels, is
3595   2, 73  |            disadvantage, not from ~the good which he has, but from his
3596   2, 74  |              is directed either to the good or to what seems ~good.
3597   2, 74  |             the good or to what seems ~good. Now from the fact that
3598   2, 74  |              fact that will wishes the good, it does not sin: and ~that
3599   2, 74  |              that it wishes what seems good but is not truly good, points
3600   2, 74  |            seems good but is not truly good, points to a defect ~in
3601   2, 74  |                voluntary acts, both of good acts, and of evil acts or
3602   2, 74  |              some evil is an ~apparent good, the will sometimes desires
3603   2, 74  |                contrary to reason. Now good and evil ~pertaining to
3604   2, 74  |            powers are the subjects of ~good and evil moral habits, because
3605   2, 74  |               2 Para. 1/1~Reply OBJ 2: Good and evil pertain to the
3606   2, 74  |               written (Rm. 7:19): "The good which I will I do ~not;
3607   2, 74  |                can be considered as ~a good and an end, in which the
3608   2, 74  |                the action itself as a ~good: for instance, when a man
3609   2, 74  |                recourse to some higher good, by acting ~against which,
3610   2, 75  |            cause, this cause is either good or evil. ~It is not a good,
3611   2, 75  |             good or evil. ~It is not a good, because good produces nothing
3612   2, 75  |              It is not a good, because good produces nothing but good,
3613   2, 75  |              good produces nothing but good, for "a good ~tree cannot
3614   2, 75  |               nothing but good, for "a good ~tree cannot bring forth
3615   2, 75  |                intent on some mutable ~good, causes the act of sin directly,
3616   2, 75  |              not only the privation of good, which ~privation is its
3617   2, 75  |               the first ~sin, but some good lacking some other good.~
3618   2, 75  |                good lacking some other good.~Aquin.: SMT FS Q[75] A[
3619   2, 75  |               of sin is some ~apparent good as motive, yet lacking the
3620   2, 75  |            motive which is an apparent good, ~appertains to the apprehension
3621   2, 75  |               end has the character of good; which is ~inconsistent
3622   2, 75  |              it is an act, it has some good, at least ~apparent, for
3623   2, 76  |              because its object is the good ~apprehended. Therefore
3624   2, 77  |                sensitive appetite, but good defined by the reason, it ~
3625   2, 77  |               will's object, which is ~good apprehended by reason. Because
3626   2, 77  |               not directed save to the good or the ~apparent good. Now
3627   2, 77  |              the good or the ~apparent good. Now when a passion draws
3628   2, 77  |               to that which is really ~good, it does not influence the
3629   2, 77  |              draws it to that which is good apparently, but not really,
3630   2, 77  |              it to ~that which appears good to the reason. But what
3631   2, 77  |               object of ~the will is a good or an apparent good, it
3632   2, 77  |               is a good or an apparent good, it is never moved to an
3633   2, 77  |               unless that which is not good appear good in some respect
3634   2, 77  |               which is not good appear good in some respect to the reason; ~
3635   2, 77  |                      who knoweth to do good, and doth it not, to him
3636   2, 77  |            fact that something appears good in particular to the ~reason,
3637   2, 77  |              reason, whereas it is not good, is due to a passion: and
3638   2, 77  |                sin. For ~that which is good and right in itself is not
3639   2, 77  |                  Now love of self is a good and right thing in itself:
3640   2, 77  |            gloss says that "the law is good, since by forbidding concupiscence,
3641   2, 77  |                adherence to a ~mutable good; in which respect every
3642   2, 77  |               desire for some temporal good. Now the fact that anyone
3643   2, 77  |             anyone desires a ~temporal good inordinately, is due to
3644   2, 77  |                for to wish anyone some good is to love him. Therefore
3645   2, 77  |          whereby man desires a fitting good ~for himself, is right and
3646   2, 77  |   Concupiscence, whereby a man desires good for himself, is ~reduced
3647   2, 77  |               is said to love both the good he desires for himself, ~
3648   2, 77  |             inordinate desire for some good, or from inordinate ~avoidance
3649   2, 77  |                that man either desires good things, or ~avoids evil
3650   2, 77  |          through inordinate desire ~of good things, so is he also, through
3651   2, 77  |          includes inordinate desire of good: for a man ~desires good
3652   2, 77  |               good: for a man ~desires good for the one he loves. Hence
3653   2, 77  |             that inordinate ~desire of good is the cause of every sin.
3654   2, 77  |                cause of every sin. Now good is, in two ways, the ~object
3655   2, 77  |                appetite of the arduous good pertains to the "pride of ~
3656   2, 77  |               appetite for any kind of good. How ~covetousness, as a
3657   2, 77  |             caused by the appetite for good, as ~stated above (Q[25],
3658   2, 77  |             mentioned which incline to good, as being the causes of
3659   2, 77  |            Para. 1/1~OBJ 2: Further, a good passion stands in the same
3660   2, 77  |             passion does to sin. Now a good passion increases merit:
3661   2, 77  |               Para. 1/1~Reply OBJ 2: A good passion consequent to the
3662   2, 78  |         naturally an appetite for ~the good; and so if his appetite
3663   2, 78  |               it loves more the lesser good. Again, the consequence
3664   2, 78  |          regard, in order to ~obtain a good that one loves more: as
3665   2, 78  |               will loves some temporal good, e.g. riches ~or pleasure,
3666   2, 78  |                 loss of some spiritual good, so that it may obtain possession
3667   2, 78  |           possession of some ~temporal good. Now evil is merely the
3668   2, 78  |           merely the privation of some good; and so a ~man wishes knowingly
3669   2, 78  |                deprived of a spiritual good, in order to possess a temporal
3670   2, 78  |            order to possess a temporal good: ~wherefore he is said to
3671   2, 78  |                possessing a particular good, but not the simple knowledge ~
3672   2, 78  |            evil, or obtaining ~another good, as stated above: and in
3673   2, 78  |              would choose to ~obtain a good intended for its own sake,
3674   2, 78  |           suffering loss of the ~other good; even as a lustful man would
3675   2, 78  |              name of malice, just as a good habit is ~called virtue:
3676   2, 78  |           works which are ~generically good; so too it may happen sometimes
3677   2, 78  |              that excludes a spiritual good: the result being that a
3678   2, 78  |             does not exclude spiritual good, consisting in ~the grace
3679   2, 78  |           inclined, not to evil but to good. Therefore ~if he chooses
3680   2, 78  |               1/1~On the contrary, The good habit stands in the same
3681   2, 78  |               the ~choice of something good, as the bad habit to the
3682   2, 78  |          virtue, chooses that which is good according to that virtue.
3683   2, 78  |              is related differently to good and to evil. ~Because from
3684   2, 78  |              inclined to the rational ~good, as its proper object; wherefore
3685   2, 78  |                tends, as to ~something good, because everything tends,
3686   2, 78  |            comparison between choosing good and choosing evil: because
3687   2, 78  |            evil is never ~without some good of nature, whereas good
3688   2, 78  |                good of nature, whereas good can be perfect without the
3689   2, 78  |                and soon returns to his good intentions; whereas the
3690   2, 78  |               whose purpose tends to a good end, although this purpose ~
3691   2, 79  |          whatever He wills, whether to good or to evil." Now sin ~consists
3692   2, 79  |               every evil is opposed to good. But it is not contrary
3693   2, 79  |                inclines men's wills to good and evil," ~is to be understood
3694   2, 79  |         inclines the will directly to ~good; and to evil, in so far
3695   2, 79  |           Punishment is opposed to the good of the person punished, ~
3696   2, 79  |               thereby deprived of some good or other: but fault is opposed
3697   2, 79  |               fault is opposed to ~the good of subordination to God;
3698   2, 79  |              that "as God is supremely good, He would ~nowise allow
3699   2, 79  |              unless He could draw some good from every ~evil." Much
3700   2, 79  |                 does He direct to some good, the evil of ~which He Himself
3701   2, 79  |              should not be done, ~that good may ensue. Now blindness
3702   2, 79  |              things work together unto good" (Rm. 8:28). Therefore as
3703   2, 79  |             done, is ~directed to some good; yet not always to the good
3704   2, 79  |            good; yet not always to the good of those in whom the ~evil
3705   2, 79  |               is, but sometimes to the good of others, or of the whole
3706   2, 79  |              the sin of tyrants to the good of the martyrs, and the ~
3707   2, 79  |              of His justice, or of the good that ensues ~from the loss.~
3708   2, 79  |           fault must not be done, that good may ensue; but ~evil of
3709   2, 79  |              inflicted for the sake of good.~
3710   2, 80  |               God is the ~perfecter of good, so is the devil the perfecter
3711   2, 80  |              directly the cause of our good. Therefore the devil is
3712   2, 80  |              counsel is not only about good things but also about ~evil
3713   2, 80  |               as God moves man to take good counsel, and so is ~the
3714   2, 80  |                and so is ~the cause of good, so the devil moves him
3715   2, 80  |              proposed has an aspect of good, because he also, in a fashion, ~
3716   2, 80  |            which is a real or apparent good of ~reason. Accordingly,
3717   2, 80  |          certain way the cause of our ~good actions, but does not extend
3718   2, 80  |             causation: for God ~causes good things in us by moving the
3719   2, 80  |                inclines ~him to, seems good. In this way the devil induces
3720   2, 81  |             Para. 1/1~On the contrary, Good is more self-diffusive than
3721   2, 82  |                inordinately to mutable good; which inordinateness may
3722   2, 82  |                1/1~Reply OBJ 3: As, in good things, the intellect and
3723   2, 83  |                my flesh, that which is good." Therefore the ~flesh cannot
3724   2, 83  |                Reply OBJ 5: The common good takes precedence of private
3725   2, 83  |            takes precedence of private good. Wherefore ~God, according
3726   2, 83  |               of the ~will is only the good understood. If therefore
3727   2, 84  |               desire for any ~temporal good: and thus it is a genus
3728   2, 84  |        inordinate turning to a mutable good, as stated above ~(Q[72],
3729   2, 84  |             from the desire of mutable good; and consequently the desire
3730   2, 84  |       consequently the desire of ~that good which helps one to obtain
3731   2, 84  |                 And ~since a universal good is more desirable than a
3732   2, 84  |            desirable than a particular good, they ~move the appetite
3733   2, 84  |            turning towards the mutable good by which sin is, as it ~
3734   2, 84  |             the same as to desire some good for oneself. Consequently
3735   2, 84  |             something, it regards some good: wherefore, in ~this respect,
3736   2, 84  |               one commits a sin with a good intention, e.g. steals in
3737   2, 84  |              of its ~very nature: thus good moves the appetite to seek
3738   2, 84  |             account ~of some attendant good, or avoids a good on account
3739   2, 84  |            attendant good, or avoids a good on account of some attendant ~
3740   2, 84  |            Body Para. 3/5~Again, man's good is threefold. For, in the
3741   2, 84  |             place, there is a ~certain good of the soul, which derives
3742   2, 84  |            honor and ~praise, and this good is sought inordinately by "
3743   2, 84  |                Secondly, ~there is the good of the body, and this regards
3744   2, 84  |             e.g. meat and drink, which good is pursued ~inordinately
3745   2, 84  |              sexual intercourse, which good is sought inordinately by "
3746   2, 84  |            Thirdly, ~there is external good, viz. riches, to which "
3747   2, 84  |               Body Para. 4/5~Or again, good moves the appetite chiefly
3748   2, 84  |           since happiness is a perfect good, to ~which belongs excellence
3749   2, 84  |               other hand, avoidance of good on account of an attendant
3750   2, 84  |                in respect of one's own good, ~and thus we have "sloth,"
3751   2, 84  |          sadness about one's spiritual good, on ~account of the attendant
3752   2, 84  |               in respect of ~another's good, and this, if it be without
3753   2, 84  |                sadness about another's good as being a hindrance to ~
3754   2, 84  |           reason, or to ~the immutable good, which is God, whereas vice
3755   2, 84  |              the appetite ~for mutable good. Wherefore there is no need
3756   2, 84  |       recrimination against another's ~good has the aspect of a virtuous
3757   2, 84  |               the aspect of a virtuous good, i.e. of the right to vengeance.~
3758   2, 84  |               man commit a sin ~with a good intention, seems to point
3759   2, 84  |                should not be done that good may come of it.~
3760   2, 85  |               OF THE CORRUPTION OF THE GOOD OF ~NATURE (SIX ARTICLES)~
3761   2, 85  |                 the corruption of the ~good of nature; (2) the stain
3762   2, 85  |               inquiry:~(1) Whether the good of nature is diminished
3763   2, 85  |             Whether sin diminishes the good of nature?~Aquin.: SMT FS
3764   2, 85  |              sin does not diminish the good of nature. For ~man's sin
3765   2, 85  |               the devil's. But natural good remains unimpaired in devils
3766   2, 85  |          neither does sin diminish the good of human nature.~Aquin.:
3767   2, 85  |              that account, so that the good of nature be diminished.~
3768   2, 85  |               by his sin, diminish the good ~of his nature.~Aquin.:
3769   2, 85  |           accident. But sin is ~in the good of nature as an accident
3770   2, 85  |             sin does not ~diminish the good of nature, since to diminish
3771   2, 85  |          Therefore sin diminishes the ~good of nature.~Aquin.: SMT FS
3772   2, 85  |                 1/2~I answer that, The good of human nature is threefold.
3773   2, 85  |             inclination to virtue is a good of ~nature. Thirdly, the
3774   2, 85  |             first man, may be called a good of ~nature.~Aquin.: SMT
3775   2, 85  |       Accordingly, the first-mentioned good of nature is neither destroyed
3776   2, 85  |           diminished by sin. The third good of nature was entirely destroyed ~
3777   2, 85  |           first parent. But the second good of nature, viz. ~the natural
3778   2, 85  |           results a diminution of that good of nature, which ~is the
3779   2, 85  |        speaking of the first-mentioned good of ~nature, which consists
3780   2, 85  |              sin from ~diminishing the good of nature; but only in so
3781   2, 85  |            itself a ~diminution of the good of nature, through being
3782   2, 85  |                 1/1~Whether the entire good of human nature can be destroyed
3783   2, 85  |             would seem that the entire good of human nature can be ~
3784   2, 85  |              destroyed by sin. For the good of human nature is finite,
3785   2, 85  |        continuous. Since therefore the good of nature can be ~continually
3786   2, 85  |            with similar parts. But the good of nature is wholly uniform.
3787   2, 85  |                1/1~OBJ 3: Further, the good of nature, that is weakened
3788   2, 85  |        Therefore sin can take away the good of nature entirely.~Aquin.:
3789   2, 85  |              not ~exist except in some good." But the evil of sin cannot
3790   2, 85  |                of sin cannot be in the good of ~virtue or of grace,
3791   2, 85  |           Therefore it must be ~in the good of nature, and consequently
3792   2, 85  |               stated above (A[1]), the good of nature, that is ~diminished
3793   2, 85  |               is not possible for this good of nature to be destroyed ~
3794   2, 85  |              Since, however, this same good of nature may be continually
3795   2, 85  |              sin does not diminish the good of nature less than a previous
3796   2, 85  |                root, and tends ~to the good of virtue, as to its term
3797   2, 85  |              deprived of its order of ~good, there is the wound of malice;
3798   2, 85  |                the inclination ~to the good of virtue is diminished
3799   2, 85  |                will hardened to evil, ~good actions become more difficult
3800   2, 85  |               difficult to tend to the good. "Error" and ~"vexation"
3801   2, 85  |                these three abound, the good is great; where they are
3802   2, 85  |               are less, there is less ~good; where they are not, there
3803   2, 85  |              they are not, there is no good at all." But sin does not ~
3804   2, 85  |              sin does not ~destroy the good of nature. Therefore it
3805   2, 85  |          consequent upon every created good, as such, and also upon
3806   2, 85  |          Because every being and every good as such depends on its form ~
3807   2, 85  |               the different degrees of good. For there is a good ~belonging
3808   2, 85  |                of good. For there is a good ~belonging to the very substance
3809   2, 85  |             substance of nature, which good has its mode, ~species and
3810   2, 85  |               sin. There ~is again the good of the natural inclination,
3811   2, 85  |         destroyed. Again, there is the good of virtue ~and grace: this
3812   2, 85  |                sin. Lastly, there is a good consisting in the ordinate
3813   2, 85  |                 This force intends the good and ~the preservation of
3814   2, 86  |               for the purpose of doing good and fitting actions. Now,
3815   2, 87  |               evil is not the cause of good. But punishment is good, ~
3816   2, 87  |                good. But punishment is good, ~since it is just, and
3817   2, 87  |               to bring man back to the good of virtue, as the ~Philosopher
3818   2, 87  |             not bring man back to ~the good of virtue, but leads him
3819   2, 87  |                this is directed to the good of virtue. Sometimes indeed
3820   2, 87  |        Sometimes indeed it is for ~the good of those who are punished,
3821   2, 87  |                away from the immutable good, which ~is infinite, wherefore,
3822   2, 87  |          inordinate turning to mutable good. In this respect sin is
3823   2, 87  |               both because the mutable good itself is finite, and because
3824   2, 87  |               the loss of the infinite good, i.e. God. But ~in so far
3825   2, 87  |                turning towards mutable good, which constitutes the substance
3826   2, 87  |               Now evil is privation of good. And since man's good ~is
3827   2, 87  |               of good. And since man's good ~is manifold, viz. good
3828   2, 87  |                good ~is manifold, viz. good of the soul, good of the
3829   2, 87  |                 viz. good of the soul, good of the body, and external
3830   2, 87  |           suffers the loss of a lesser good, that he ~may profit in
3831   2, 87  |                may profit in a greater good, as when he suffers loss
3832   2, 87  |        detrimental to their ~spiritual good; wherefore the psalm quoted
3833   2, 87  |           since it is intended for the good of his soul, if he bears
3834   2, 87  |                medicinal, ~because the good of the soul is not directed
3835   2, 87  |               directed to a yet higher good. ~Consequently no one suffers
3836   2, 88  |          sinning, cleaves to a mutable good as using it: ~because he
3837   2, 88  |              does not refer it to that good which gives us happiness, ~
3838   2, 88  |          whoever sins enjoys a mutable good. Now "to ~enjoy what we
3839   2, 88  |             sins, approaches a mutable good, and, ~consequently turns
3840   2, 88  |                away from the immutable good, so that he sins ~mortally.
3841   2, 88  |          venially, cleaves to temporal good, not as ~enjoying it, because
3842   2, 88  |               1/1~Reply OBJ 4: Mutable good is not considered to be
3843   2, 88  |        contraposition to the immutable good, unless one's end is fixed
3844   2, 88  |          considered to be generically ~good or evil according to their
3845   2, 88  |               man can love any mutable good, either less than ~God,
3846   2, 88  |               a venial sin. Now ~every good work disposes to mortal
3847   2, 88  |                 pride lies in wait for good works that it may ~destroy
3848   2, 88  |          destroy them." Therefore even good works would be venial sins,
3849   2, 88  |               Para. 1/1~Reply OBJ 3: A good work is not, of itself,
3850   2, 88  |               OBJ 3: Further, evil and good differ more than venial
3851   2, 88  |             But a circumstance makes a good act ~to be evil, as when
3852   2, 88  |           circumstance does not make a good act to be evil, unless ~
3853   2, 88  |           stated above (A[5], OBJ[3]), good is more distant ~from evil,
3854   2, 88  |            evil in ~itself, can become good; thus to kill a man may
3855   2, 88  |            cannot be well done for any good end." Now ~murder is the
3856   2, 89  |               innocence?~(4) Whether a good or a wicked angel can sin
3857   2, 89  |             God and our neighbor, and ~good works, are others from those
3858   2, 89  |             and their neighbor, and do good works, commit ~venial sins:
3859   2, 89  |                  upon which some build good works, signified by gold,
3860   2, 89  |                 hay, stubble designate good works, which are ~indeed
3861   2, 89  |                of a family, which is a good ~thing, excessive love of
3862   2, 89  |                it ~is evident that all good works are referred to the
3863   2, 89  |                proceeds from a ~higher good, as stated above (Q[74],
3864   2, 89  |              Thes. Para. 1/1~Whether a good or a wicked angel can sin
3865   2, 89  |               1~OBJ 1: It seems that a good or wicked angel can sin
3866   2, 89  |            angel could love ~a created good more than God, and he did,
3867   2, 89  |             this is ~a mortal sin. Now good angels are not moved to
3868   2, 89  |              appetite for ~the natural good, which appetite we have
3869   2, 90  |         extrinsic principle moving to ~good is God, Who both instructs
3870   2, 90  |       something directed to the common good? ~Aquin.: SMT FS Q[90] A[
3871   2, 90  |                directed to the common ~good as to its end. For it belongs
3872   2, 90  |               is not always the common good.~Aquin.: SMT FS Q[90] A[
3873   2, 90  |           directed to ~some particular good.~Aquin.: SMT FS Q[90] A[
3874   2, 90  |              is ordained to the common good, but also of ~that which
3875   2, 90  |              which is directed private good. Therefore the law is not
3876   2, 90  |              not only ~directed to the good of all, but also to the
3877   2, 90  |                but also to the private good of an ~individual.~Aquin.:
3878   2, 90  |                ordained to the ~common good, any other precept in regard
3879   2, 90  |              as it regards the ~common good. Therefore every law is
3880   2, 90  |              is ordained to the common good.~Aquin.: SMT FS Q[90] A[
3881   2, 90  |                the order to the common good, at which the law ~aims,
3882   2, 90  |                referable to the common good, not as to a ~common genus
3883   2, 90  |               according as the ~common good is said to be the common
3884   2, 90  |                end which is the common good: and ~whatever stands to
3885   2, 90  |               the ~order to the common good. Now to order anything to
3886   2, 90  |           order anything to the common good, ~belongs either to the
3887   2, 90  |               1. And therefore, as the good of one man is not the last
3888   2, 90  |              is ordained to the common good; so too the good of one
3889   2, 90  |                common good; so too the good of one household is ~ordained
3890   2, 90  |          household is ~ordained to the good of a single state, which
3891   2, 90  |              of reason for the ~common good, made by him who has care
3892   2, 91  |               is conscious of, what is good and what ~is evil."~Aquin.:
3893   2, 91  |               Many say, Who showeth us good things?" ~in answer to which
3894   2, 91  |             whereby we discern what is good and what is evil, which
3895   2, 91  |                would do away with many good things, and would hinder ~
3896   2, 91  |              the advance of the common good, which is necessary for
3897   2, 91  |                directed to the common ~good as to its end, as stated
3898   2, 91  |              above (Q[90], A[2]). This good may be ~twofold. It may
3899   2, 91  |              be a sensible and earthly good; and to this, man was ~directly
3900   2, 91  |              intelligible and heavenly good: and to ~this, man is ordained
3901   2, 91  |              is ordained to the common good, as stated above ~(Q[90],
3902   2, 91  |                but to our ~own private good. Therefore the "fomes" has
3903   2, 91  |                ordained ~to the common good, namely, to the preservation
3904   2, 92  |           effect of law is to make men good?~(2) Whether the effects
3905   2, 92  |           effect of law is to make men good?~Aquin.: SMT FS Q[92] A[
3906   2, 92  |              effect of law to make men good. For ~men are good through
3907   2, 92  |            make men good. For ~men are good through virtue, since virtue,
3908   2, 92  |                which makes its subject good." But virtue is in man from
3909   2, 92  |             the law does ~not make men good.~Aquin.: SMT FS Q[92] A[
3910   2, 92  |                law is due to his being good. Therefore in ~man goodness
3911   2, 92  |             the law does not make ~men good.~Aquin.: SMT FS Q[92] A[
3912   2, 92  |              is ordained to the common good, as stated above ~(Q[90],
3913   2, 92  |        business of the law to make men good.~Aquin.: SMT FS Q[92] A[
3914   2, 92  |             tyrant does not intend the good of his subjects, ~but considers
3915   2, 92  |        Therefore law does not make men good.~Aquin.: SMT FS Q[92] A[
3916   2, 92  |              every lawgiver is to make good citizens."~Aquin.: SMT FS
3917   2, 92  |                which makes its subject good," it follows that the proper
3918   2, 92  |             those to whom it is given, good, either simply or in ~some
3919   2, 92  |             lawgiver is fixed on ~true good, which is the common good
3920   2, 92  |              good, which is the common good regulated according to Divine ~
3921   2, 92  |              of the law is to make men good ~simply. If, however, the
3922   2, 92  |              that which ~is not simply good, but useful or pleasurable
3923   2, 92  |              the law does not make men good simply, ~but in respect
3924   2, 92  |                government. In this way good is found ~even in things
3925   2, 92  |                 thus a man is called a good ~robber, because he works
3926   2, 92  |              so far does ~law make men good. Wherefore the Philosopher
3927   2, 92  |               that "lawgivers make men good by habituating ~them to
3928   2, 92  |                by habituating ~them to good works."~Aquin.: SMT FS Q[
3929   2, 92  |               impossible that a man be good, unless he be well ~proportionate
3930   2, 92  |            proportionate to the common good: nor can the whole be well
3931   2, 92  |                Consequently the common good of ~the state cannot flourish,
3932   2, 92  |               But it is enough for the good of ~the community, that
3933   2, 92  |               is the same as that of a good man, but ~the virtue of
3934   2, 92  |              not the same as that of a good man."~Aquin.: SMT FS Q[92]
3935   2, 92  |                at the ~citizens' being good. For all it has in the nature
3936   2, 92  |            them, which is to make them good, not simply, but with ~respect
3937   2, 92  |             induce its subjects to be ~good, as stated above (A[1]).
3938   2, 92  |               counsel aims at a higher good than a ~command does. Therefore
3939   2, 92  |              punishment stirs a man to good deeds, so does ~reward.
3940   2, 92  |                lawgiver is to make men good, as ~stated above (A[1]).
3941   2, 92  |                 being punished, is not good: because "although a good
3942   2, 92  |              good: because "although a good deed may be done ~through
3943   2, 92  |                  A[8]), some acts ~are good generically, viz. acts of
3944   2, 92  |              are either not distinctly good or not distinctly bad may
3945   2, 92  |           cease from evil is a kind of good, so a ~prohibition is a
3946   2, 92  |              evil and fulfill what is ~good, through fear of punishment,
3947   2, 92  |       punishing, leads men on to being good.~
3948   2, 93  |           ordaining them to the common good, as ~stated above (Q[90],
3949   2, 93  |               Therefore not even every good law is ~derived from the
3950   2, 93  |             wicked deserve misery, the good, a life of ~blessedness."
3951   2, 93  |               the natural knowledge of good ~is darkened by passions
3952   2, 93  |              habits of sin. But in the good both ways are ~found more
3953   2, 93  |              the natural knowledge of ~good, there is the added knowledge
3954   2, 93  |             the natural inclination to good, there is the added motive
3955   2, 93  |             Para. 3/3~Accordingly, the good are perfectly subject to
3956   2, 93  |               both their ~knowledge of good, and their inclination thereto,
3957   2, 93  |                as to destroy the whole good of his nature: and consequently
3958   2, 93  |              not destroy entirely ~the good of nature.~Aquin.: SMT FS
3959   2, 94  |               apprehension simply, so "good" is ~the first thing that
3960   2, 94  |               end ~under the aspect of good. Consequently the first
3961   2, 94  |               founded on the notion of good, viz. that "good is that ~
3962   2, 94  |             notion of good, viz. that "good is that ~which all things
3963   2, 94  |           first precept of law, ~that "good is to be done and pursued,
3964   2, 94  |          naturally apprehends as man's good (or evil) belongs ~to the
3965   2, 94  |              Para. 3/3~Since, however, good has the nature of an end,
3966   2, 94  |         apprehended by reason as being good, and ~consequently as objects
3967   2, 94  |               of all an inclination to good in accordance with the ~
3968   2, 94  |              in man an ~inclination to good, according to the nature
3969   2, 94  |              be ordained to the common good. But some acts of virtue
3970   2, 94  |                ordained to the private good of the individual, as is
3971   2, 94  |        ordained to the natural common ~good, just as other matters of
3972   2, 94  |           ordained to the moral common good.~Aquin.: SMT FS Q[94] A[
3973   2, 94  |             they esteemed those things good ~which are naturally evil;
3974   2, 95  |                law is that man be made good thereby, ~as stated above (
3975   2, 95  |               more to be induced to be good ~willingly by means of admonitions,
3976   2, 95  |               acts of virtue, by their good natural disposition, or
3977   2, 95  |            benefit, but for the common good." Because he had previously ~
3978   2, 95  |       usefulness" to the attainment of good; "clearness of ~expression,"
3979   2, 95  |                ordained to the ~common good, this is expressed in the
3980   2, 95  |                ordained to the ~common good of the state. In this respect
3981   2, 95  |            special way for the ~common good: e.g. priests, by praying
3982   2, 96  |               end of law is the common good; because, as Isidore says ~(
3983   2, 96  |           benefit, ~but for the common good of all the citizens." Hence
3984   2, 96  |            proportionate to the common good. Now the common good comprises
3985   2, 96  |            common good. Now the common good comprises many ~things.
3986   2, 96  |               of many persons; and its good is procured by many actions;
3987   2, 96  |              is ordained to the common good, as stated above ~(Q[90],
3988   2, 96  |           ordained, not to the common ~good, but to private good. Therefore
3989   2, 96  |           common ~good, but to private good. Therefore the law does
3990   2, 96  |         referred either to the private good of ~an individual, or to
3991   2, 96  |           individual, or to the common good of the multitude: thus matters
3992   2, 96  |                ordained to the common ~good. Wherefore there is no virtue
3993   2, 96  |              ordainable to the ~common good - either immediately, as
3994   2, 96  |                directly for the common good - or mediately, as when
3995   2, 96  |           certain things pertaining to good order, whereby the citizens ~
3996   2, 96  |                upholding of the common good of justice and peace.~Aquin.:
3997   2, 96  |              ordainable to the ~common good, as stated above, either
3998   2, 96  |             are ordained to the common good - and from ~their author,
3999   2, 96  |             with ~a view to the common good. For, since one man is a
4000   2, 96  |               being ~contrary to human good, through being opposed to