Part, Question

1001   2, 19  |               to the external act this ~may happen in two ways. First,
1002   2, 19  |          account of ~the obstacles that may supervene in regard to the
1003   2, 19  |               interior ~or exterior act may be not so intense, materially
1004   2, 19  |              interior or exterior ~act, may be referred to the intention
1005   2, 19  |                Para. 2/2~From the above may be gathered the replies
1006   2, 19  |                the reason. ~Now a thing may be considered in various
1007   2, 19  |                that nature. Now a thing may happen to be good under
1008   2, 20  |           answer that, External actions may be said to be good or bad
1009   2, 20  |                 stated above (A[1]), we may consider a twofold ~goodness
1010   2, 20  |         ordained to one another. Now it may ~happen, in things that
1011   2, 20  |                sake of others, that all may understand how just He is.
1012   2, 20  |                things. This, seemingly, may ~happen in three ways. First
1013   2, 20  |                a man do something which may cause death, by ~striking,
1014   2, 20  |                foresees that many evils may follow from his ~action,
1015   2, 20  |               bad: for ~instance, a man may go to church continuously,
1016   2, 20  |                one act. But the passion may be good, as Christ's was;
1017   2, 20  |                workman's action. But it may happen that the servant'
1018   2, 20  |               the natural order: but it may resolve itself into ~many
1019   2, 21  |                end, this same intention may be right or sinful.~Aquin.:
1020   2, 21  |                stated above (A[1]), sin may ~occur in two ways, in a
1021   2, 22  |               is taken from it: thus we may say that the air is ~passive
1022   2, 23  |             difference in active causes may be considered in two ways:
1023   2, 24  |                  1/1 ~I answer that, We may consider the passions of
1024   2, 24  |                  Much more, ~therefore, may the passions, in so far
1025   2, 24  |                The passions of the soul may stand in a twofold relation
1026   2, 25  |              faculty ~towards something may be due to two causes: one
1027   2, 25  |               joy precedes sadness, as ~may be gathered from what has
1028   2, 26  |            thing to which it tends, and may be called "natural love":
1029   2, 26  |               reason of its ~weight and may be called "natural love."
1030   2, 26  |                 thing is loved, that it may have some good, is love
1031   2, 26  |                 thing is loved, that it may be another's good, is ~relative
1032   2, 27  |            other has actually: thus ~we may say that a heavy body existing
1033   2, 27  |             cause of every love. But it may happen that some other ~
1034   2, 28  |             effect of mutual indwelling may be understood as ~referring
1035   2, 28  |           knowledge proper to him. This may be due to ~his being raised
1036   2, 28  |                 sense and reason: or it may be due to his being cast
1037   2, 28  |               of debasement; thus a man may be said to suffer ecstasy, ~
1038   2, 28  |            point of repelling ~whatever may be said or done against
1039   2, 28  |                many; except perhaps one may envy ~another his superiority
1040   2, 28  |                 four proximate ~effects may be ascribed to love: viz.
1041   2, 29  |            Reply OBJ 2: Just as a thing may be apprehended as good,
1042   2, 29  |                  truly good; so a thing may be apprehended as evil,
1043   2, 29  |         different things the same thing may be lovable or ~hateful:
1044   2, 29  |                man ~hateful"; whence we may conclude that everyone hates
1045   2, 29  |                 he loves himself. Or we may say that avarice ~makes
1046   2, 29  |                5] Body Para. 2/2~Now it may happen in three ways that
1047   2, 29  |              truth of faith, ~that they may sin freely; in whose person
1048   2, 29  |                 the ~knowledge of truth may become hateful, in so far
1049   2, 30  |               Properly speaking, desire may be not only in the lower,
1050   2, 30  |              but an effect of ~love. We may also say that Augustine
1051   2, 30  |               of the natural appetite, ~may be the object of the animal
1052   2, 30  |                  And in ~this way there may be an animal concupiscence
1053   2, 30  |             even rational concupiscence may pertain to the sensitive
1054   2, 30  |              after getting food, a man ~may desire food yet again; and
1055   2, 30  |                 he that desires riches, may desire to be rich, ~not
1056   2, 30  |                Para. 3/3~Another reason may be assigned, according to
1057   2, 30  |             from which, however much we may ~take, there always remains
1058   2, 31  |                2~I answer that, A thing may be in time in two ways:
1059   2, 31  |               and contemplation." Or we may say ~that he is defining
1060   2, 31  |             this sense, those pleasures may be called natural to man, ~
1061   2, 31  |                 Secondly, nature in man may be taken ~as contrasted
1062   2, 31  |                him. And this corruption may be either on the ~part of
1063   2, 31  |                 vices: because one vice may be ~contrary to another
1064   2, 32  |              pleasant, so that one part may pass and another succeed, ~
1065   2, 32  |               but fly away, that others may ~come, and thou hear the
1066   2, 32  |                1~I answer that, Sadness may be considered in two ways:
1067   2, 32  |             reason of these being lost, may cause sadness. ~Aquin.:
1068   2, 32  |         Wherefore the action of another may ~cause pleasure to us in
1069   2, 32  |                 OBJ 1: Another's action may be conjoined to me, either
1070   2, 32  |             that, Doing good to another may give pleasure in three ways. ~
1071   2, 32  |           empties us of our own good it may be a cause of sadness; for ~
1072   2, 32  |              that doing good to another may be of itself pleasant: whereas
1073   2, 33  |                his heart to it that he ~may enjoy it perfectly.~Aquin.:
1074   2, 33  |                actually present. But it may happen that what is actually
1075   2, 33  |           perfectly possessed: and this may be on the part of the thing
1076   2, 33  |           knowledge; in ~which sense we may understand the words of
1077   2, 33  |               And in this sense also we may understand those words of
1078   2, 33  |              possessed. Consequently it may be ~the object of desire
1079   2, 33  |           hinder the use of reason; as ~may be seen in the case of drunkards,
1080   2, 33  |               in Phys. ii, 3 two things may be causes of one ~another,
1081   2, 34  |            which is not good in itself, may be good in ~respect of some
1082   2, 34  |                 in the end. Now the end may be ~either good or evil;
1083   2, 34  |             Accordingly, man's last end may be said to be either God
1084   2, 34  |                 certain pleasure of man may ~be said to be the greatest
1085   2, 35  |           respect of a form. Now a form may be generic or specific.
1086   2, 35  |          specific. Consequently ~things may be contraries in respect
1087   2, 35  |             Objection is evident. Or we may say ~that, although not
1088   2, 35  |                 is apprehended by sense may be ~apprehended by imagination
1089   2, 35  |                  But, secondly, a thing may be added to a genus, that
1090   2, 35  |               or ~something of the kind may be added to "animal." Such
1091   2, 35  |                 it. This foreign matter may be taken on the part of
1092   2, 35  |                own ~evil." Hence sorrow may be concerned for an object
1093   2, 35  |               in the ~effect of sorrow, may be taken so as to affect
1094   2, 36  |              appetite; a likeness, that may be assigned to a twofold
1095   2, 36  |               as it is hoped for. Or we may ~say that although the desired
1096   2, 37  |          whatever is contrary to it, as may be observed even in natural ~
1097   2, 37  |                inflicted therewith, as ~may be gathered from the words
1098   2, 37  |          regards its species, but they ~may be repugnant thereto as
1099   2, 37  |                 they be excessive, they may be harmful to it. On ~the
1100   2, 37  |                of the use of reason: as may be seen in ~those who through
1101   2, 38  |             wont to ~see him." Hence we may gather that those things
1102   2, 39  |                1~I answer that, A thing may be good or evil in two ways:
1103   2, 39  |               it is evident that sorrow may be a ~virtuous good.~Aquin.:
1104   2, 39  |                two reasons for which it may be right to avoid a thing. ~
1105   2, 39  |              sorrow for temporal ~goods may be useful; according to
1106   2, 40  |               in the object of hope, we may note four conditions. First,
1107   2, 40  |           movement of hope; for a thing may be possible to him in two
1108   2, 40  |            obtain. Consequently a thing may be a ~cause of hope, either
1109   2, 40  |                 teaching and persuasion may ~be a cause of hope. And
1110   2, 40  |                  and for this reason we may say rather that it causes
1111   2, 40  |                 and these three reasons may be ~gathered from the three
1112   2, 41  |                2/4~And in this sense we may say that there is a natural
1113   2, 41  |                a natural love; while we may also speak of desire and
1114   2, 41  |              man's evil, like his good, may be considered either in
1115   2, 41  |             consists in external things may surpass ~man's faculty of
1116   2, 41  |              Reply OBJ 3: The past deed may be the occasion of fear
1117   2, 41  |               unwonted evil. Or else we may say that, just as laziness ~
1118   2, 42  |              removes fear also. ~Now it may happen in two ways that
1119   2, 42  |                in two ways that an evil may not appear as about to be. ~
1120   2, 42  |           effect of nature, although it may ~be impossible to avoid
1121   2, 42  |               avoid it entirely, yet it may be possible to delay it. ~
1122   2, 42  |                  And with this hope one may take counsel about avoiding
1123   2, 42  |           easily avoided. From this ~we may gather that whatever is
1124   2, 42  |                But since the human will may be inclined to sin by an
1125   2, 42  |                  in that respect a man ~may fear the evil of sin, in
1126   2, 42  |             that is obtainable. Now one may obtain a ~good either of
1127   2, 42  |           through another: and so, hope may be of an act ~of virtue,
1128   2, 42  |                 good that is ~hoped for may be both from an intrinsic
1129   2, 42  |             object of fear, i.e. a man ~may fear lest he should be threatened
1130   2, 42  |                 2) a man's present fear may have a future fear for its
1131   2, 42  |                wherefore the harm which may be impending from them,
1132   2, 42  |                to be evil. However, it ~may happen through some accident
1133   2, 43  |                the passion. Now a thing may be a cause of the object,
1134   2, 43  |               stated above (A[1]), fear may be set down to a twofold ~
1135   2, 43  |           effect cannot be repulsed. It may happen, ~however, in this
1136   2, 44  |                 endeavors of daring, as may be ~seen in those who are
1137   2, 44  |                parts, man cries out, as may be seen ~in those who are
1138   2, 44  |           answer that, A man of counsel may be taken in two ways. First,
1139   2, 44  |               disturbing the reason; it may ~even make it easier for
1140   2, 44  |                 instruments. Now action may be ~hindered both by defect
1141   2, 45  |           bodily transmutation; a thing may be considered as the cause ~
1142   2, 45  |               persevering. Moreover, it may be because they face the
1143   2, 45  |               however ~great the danger may prove: whereas men of daring
1144   2, 46  |             somewhat in ~its effect, we may say that, in yet a third
1145   2, 46  |         passions. But in this way, love may be called a general ~passion,
1146   2, 46  |              But, in a third way, anger may be called a general passion,
1147   2, 46  |                 of the appetitive power may follow an act of ~reason
1148   2, 46  |             stated above (Q[36], A[2]), may be considered in two ways:
1149   2, 46  |             nature of an individual man may be considered ~either as
1150   2, 46  |               Para. 1/1~Reply OBJ 1: We may consider in man both the
1151   2, 46  |            under the aspect of justice, may be according to the virtue
1152   2, 46  |             anger and hatred two points may be considered: namely, ~
1153   2, 46  |             person whom he is ~hurting, may feel it and be in pain,
1154   2, 46  |                 are of one kind: but it may be that one cause prevails ~
1155   2, 46  |                1~The contrary, however, may be gathered from the Philosopher (
1156   2, 46  |                 and anger, that "hatred may be felt towards a class,
1157   2, 46  |               our disposition; and this may refer to a ~thing in general
1158   2, 47  |           desire for vengeance. But one may desire ~vengeance for things
1159   2, 47  |                 oneself: whereas hatred may arise without ~anything
1160   2, 47  |          suffering, an injury." But one may suffer ~an injury without
1161   2, 47  |                these three. Two reasons may be ~assigned for this. First,
1162   2, 47  |                in the man who is angry, may be taken ~in two ways. First
1163   2, 47  |                in the man who is angry, may be considered ~on the part
1164   2, 48  |          pleasure for pain": whence ~we may gather that the angry man
1165   2, 48  |                 and in both respects it may ~cause taciturnity. On the
1166   2, 48  |            fierce." Consequently ~anger may cause such a disturbance,
1167   2, 48  |                disturbance of the heart may sometimes superabound to ~
1168   2, 49  |                 of the predicaments; as may be ~clearly seen in the
1169   2, 49  |             subject to accidental being may be ~taken in regard to the
1170   2, 49  |            disposition. Now disposition may be taken in two ways; in
1171   2, 49  |          becomes a man. ~Secondly, they may be distinguished as diverse
1172   2, 49  |                 have relation to an act may belong to habit, both in ~
1173   2, 49  |                of several things which ~may vary in their relative adjustability.
1174   2, 49  |                things must concur which may vary in their relative ~
1175   2, 50  |             just as health and sickness may be easy or difficult ~to
1176   2, 50  |                 bodily causes. But they may be ~difficult to change
1177   2, 50  |             higher nature, of which man may become a partaker, ~according
1178   2, 50  |          according to 2 Pt. 1, "that we may be partakers of the Divine
1179   2, 50  |             posterior to power. ~Or, we may say that habit takes precedence
1180   2, 50  |              sensitive apprehension, we may ~admit of certain habits
1181   2, 50  |                 that, Every power which may be variously directed to
1182   2, 50  |                is a ~rational power, it may be variously directed to
1183   2, 50  |            reason, in order that action may follow more promptly.~Aquin.:
1184   2, 50  |            found to be ~in them, so far may habits be found in them.
1185   2, 51  |                 both natures, something may ~be called natural in two
1186   2, 51  |          relation to form or nature, it may be natural in either of
1187   2, 51  |            nature. And this disposition may be either entirely from
1188   2, 51  |             stated above (Q[50], A[2]), may be natural ~whether in respect
1189   2, 51  |               apprehensive powers there may be a natural ~habit by way
1190   2, 51  |                1~Reply OBJ 2: Something may be added even naturally
1191   2, 51  |              moved to that ~quality, as may be clearly seen in that
1192   2, 51  |                 the quality, moves, as ~may be seen in that which heats
1193   2, 51  |             overcoming it ~entirely, it may impress its likeness on
1194   2, 52  |                the perfection of a form may be considered in two ways:
1195   2, 52  |               which it is specified. We may observe the same ~thing
1196   2, 52  |             which various ~dispositions may be suitable; which disposition
1197   2, 52  |                 x, 2,3): "Health itself may be more or less: for ~the
1198   2, 52  |              down to a certain point it may decrease and still remain ~
1199   2, 52  |             clear how a quality or form may increase or decrease ~of
1200   2, 52  |               Wherefore ~in two ways it may happen that a form cannot
1201   2, 52  |              but in so far as substance may be with matter," i.e. in ~
1202   2, 52  |                Para. 8/11~Secondly this may happen from the fact that
1203   2, 52  |                 intensity and remission may be observed in habits and
1204   2, 52  |             species; but secondarily it may be in the qualities of the
1205   2, 52  |                 not previously (thus we may say cold ~increases in a
1206   2, 52  |               less, in some of these we may find ~increase by addition.
1207   2, 52  |             just as one who has a habit may fail to use it or may act
1208   2, 52  |             habit may fail to use it or may act contrary ~to it; so
1209   2, 52  |                 act contrary ~to it; so may he happen to use the habit
1210   2, 52  |                 increase thereof, if we may speak of the increase of ~
1211   2, 53  |                cause of which something may be contrary in two ways. ~
1212   2, 53  |               of the soul; and the same may ~be said of the contrary
1213   2, 53  |            either of virtue or of vice, may be corrupted by a ~judgment
1214   2, 53  |               the habit, but only as it may prove an ~obstacle to the
1215   2, 54  |              bad?~(4) Whether one habit may be made up of many habits?~
1216   2, 54  |                 since in one subject we may take parts in various ways, ~
1217   2, 54  |              powers; thus, again, there may be ~several habits in one
1218   2, 54  |              And even as several genera may be included in one genus, ~
1219   2, 54  |         specific ~distinction of habits may be taken in the ordinary
1220   2, 54  |                its formal aspect, which may differ ~in species or even
1221   2, 54  |             Reply OBJ 1: The same habit may be about contraries in so
1222   2, 56  |                1~Reply OBJ 1: "To live" may be taken in two ways. Sometimes
1223   2, 56  |               we work well. Now a habit may be directed to a good act
1224   2, 56  |            correctly: ~for a grammarian may be guilty of a barbarism
1225   2, 56  |                 arts. Secondly, a habit may ~confer not only aptness
1226   2, 57  |                observed (Q[56], A[3]), ~may be called a virtue for two
1227   2, 57  |                intellective ~part; they may indeed be called virtues
1228   2, 57  |               and ~is as a "term." This may happen in two ways: first,
1229   2, 57  |                use of ~virtue." But one may make bad use of art: for
1230   2, 57  |              not how the human appetite may be affected towards that
1231   2, 57  |                 his ~appetitive faculty may be affected, whether he
1232   2, 57  |                OBJ 2: In order that man may make good use of the art
1233   2, 57  |                contingent matters that ~may be otherwise than they are" (
1234   2, 57  |             soul, and about things that may be otherwise ~than they
1235   2, 57  |          perhaps only in order ~that he may become virtuous.~Aquin.:
1236   2, 57  |           actions are about things that may be ~otherwise than they
1237   2, 57  |        craftsman needs art, not that he may live well, but that he may
1238   2, 57  |              may live well, but that he may produce a ~good work of
1239   2, 57  |               necessary to man, that he may lead a good life, and not
1240   2, 57  |                 and not merely that he ~may be a good man.~Aquin.: SMT
1241   2, 57  |              required ~in order that he may lead a good life.~Aquin.:
1242   2, 57  |              something ~further: for it may happen in some matter of
1243   2, 58  |              acts of other habits also ~may be a matter of choice.~Aquin.:
1244   2, 58  |                principles of human acts may be found, they obey reason ~
1245   2, 58  |        intellect in order that his deed may be good, it will be an ~
1246   2, 58  |         appetite of the end, so that it may hold itself aright in respect ~
1247   2, 58  |            perfect the rational faculty may be, the resulting ~action
1248   2, 58  |              reason." Now though nature may be in ~accord with some
1249   2, 58  |                Therefore in a man there may be a ~moral virtue like
1250   2, 58  |           consequently in order that it may be perfect it requires that
1251   2, 58  |                  1/1~Reply OBJ 2: A man may be virtuous without having
1252   2, 58  |               lack of worldly ~cunning, may possibly be prudent, according
1253   2, 58  |       inclination is, the more perilous may it prove to be, unless it
1254   2, 58  |                enough in order that man may reason aright about particular
1255   2, 59  |                  5. Therefore a passion may be a moral virtue.~Aquin.:
1256   2, 59  |               evil, for as much as they may accord or disaccord with
1257   2, 59  |               freedom from passion. It ~may be said, however, that when
1258   2, 59  |            actually in a state of sin, ~may have been so in the past.
1259   2, 59  |        salvation." Fourthly, because he may ~praiseworthily sorrow for
1260   2, 59  |                 that one possesses not, may be ~consistent with virtue:
1261   2, 60  |                 2/4~Secondly, operation may be compared to moral virtue
1262   2, 60  |          operations, no matter ~how man may be affected towards them:
1263   2, 60  |              immoderate anger. The same may ~be clearly applied to other
1264   2, 60  |                 to commutations. For it may be that ~distributive justice
1265   2, 60  |             love, desire and pleasure, ~may be taken as referred either
1266   2, 60  |                mind: and this same good may be directed to man's ~good
1267   2, 60  |                mind. These goods ~again may be considered either absolutely,
1268   2, 60  |      concupiscible ~passions. This good may be pleasurable to a man
1269   2, 60  |            friendship" [*{philia}], and may be rendered "affability." ~
1270   2, 61  |           nature as things, one species may surpass ~another in rank
1271   2, 61  |                 3~I answer that, Things may be numbered either in respect
1272   2, 61  |      Accordingly the above four virtues may be considered in two ways.
1273   2, 61  |                s act of ~consideration, may be called prudence; every
1274   2, 61  |                Para. 3/3~Secondly, they may be considered in point of
1275   2, 61  |               because the other virtues may ~be principal in some other
1276   2, 61  |            first ~sense given above. It may also be said that these
1277   2, 61  |                 aforesaid virtues. They may, however, ~be appropriated
1278   2, 61  |              things. Accordingly virtue may be considered as existing ~
1279   2, 61  |              God the Divine Mind itself may be called prudence; while
1280   2, 61  |               the exemplar virtues. ~It may also be said that here he
1281   2, 61  |               lays this burden on us we may devote ~ourselves to the
1282   2, 62  |                 principles, ~whereby he may be directed to supernatural
1283   2, 62  |                 OBJ 1: A certain nature may be ascribed to a certain
1284   2, 63  |            habit of virtue, ~whereby he may abstain from evil in the
1285   2, 64  |              rule or ~measure. Now this may happen either by their exceeding
1286   2, 64  |            Secondly, the mean of reason may be considered as that which
1287   2, 64  |          measure in respect of which it may happen to ~be excessive
1288   2, 64  |               measure, in so far as one may exceed or ~fall short of
1289   2, 64  |           measure of theological virtue may be ~twofold. One is taken
1290   2, 64  |          conformity with a measure that may be exceeded: whereas ~this
1291   2, 65  |               moral virtues. Now a ~man may have other moral virtues
1292   2, 65  |                magnificent," and yet he may have other virtues; and (
1293   2, 65  |            mutually connected: since we may have ~one science, without
1294   2, 65  |           together. For, seemingly, one may be ~prudent about things
1295   2, 65  |             another virtue: even as one may have the ~art of making
1296   2, 65  |               answer that, Moral virtue may be considered either as
1297   2, 65  |            evident that, though reason ~may be right in one part of
1298   2, 65  |              every virtue save ~charity may be common to the good and
1299   2, 65  |                Dei xiv, 9). Hence faith may be without charity, but
1300   2, 66  |             intensity of habits, virtue may be said ~to be greater or
1301   2, 66  |                 part of the subject, it may then ~be greater or less,
1302   2, 66  |                one than by ~another: as may be seen when several arches
1303   2, 66  |                 and ~hope. Secondly, it may be taken as referring to
1304   2, 66  |           twofold connection of virtues may be assigned. The first is
1305   2, 66  |                to the virtuous act, one may be readier to perform the
1306   2, 66  |              This saying of the Apostle may be taken to refer to the ~
1307   2, 66  |                2~I answer that, A thing may be said to be greater or
1308   2, 66  |               considered in its species may be greater or ~less, either
1309   2, 67  |               the intellect so that ~it may perform its proper act well.
1310   2, 67  |                of its matter: for a man may retain the habit of liberality,
1311   2, 67  |          include imperfection, since it may relate to an ~object either
1312   2, 68  |           virtues are ~given us that we may do good works, and the gifts,
1313   2, 68  |                  and the gifts, that we may resist ~temptation. But
1314   2, 68  |               are ~given simply that we may do good works, but the gifts,
1315   2, 68  |           distinct from infused virtue, may be ~defined as something
1316   2, 68  |             Ethic. vi, 4). ~However, we may say that, as regards the
1317   2, 68  |               word" of knowledge. They ~may be taken in another way
1318   2, 68  |             Para. 1/1~I answer that, We may speak of the gifts in two
1319   2, 68  |                 perfectly in heaven, as may be ~gathered from the passage
1320   2, 68  |                unto Him. Secondly, they may be considered as regards
1321   2, 68  |                womb of ~the mind," this may refer figuratively to the
1322   2, 68  |            state, as regards ~hope, but may also refer to the future
1323   2, 68  |                prayer . . . lest wisdom may uplift; or understanding,
1324   2, 68  |             while it gives confidence, ~may not make us rash; lest knowledge,
1325   2, 68  |               knows and yet loves not, ~may swell the mind; lest piety,
1326   2, 68  |            swerves from the right line, may ~become distorted; and lest
1327   2, 68  |             while it is unduly alarmed, may plunge ~us into the pit
1328   2, 69  |        perfected with His gifts that we may obey and follow ~him. Consequently
1329   2, 69  |               hope of future ~happiness may be in us for two reasons.
1330   2, 69  |                are assigned as rewards, may ~be either perfect happiness,
1331   2, 69  |                 as the last end: yet it may ~also regard the assistance
1332   2, 69  |              the poor in spirit," which may refer either to the contempt ~
1333   2, 69  |              beatitudes to the gifts we may consider two ~things. One
1334   2, 69  |              the first five ~beatitudes may be assigned to knowledge
1335   2, 69  |                3 Para. 2/2~Secondly, we may consider the motives of
1336   2, 69  |                is not theirs, that they may abound in temporal ~goods.
1337   2, 69  |           returns to the first, that we may understand all the other
1338   2, 70  |               in spiritual ~matters, we may take the word "fruit" in
1339   2, 70  |                 for its own ~sake, this may be understood in two ways.
1340   2, 70  |                  and in this way, a man may delight ~in anything that
1341   2, 70  |                Hence all the beatitudes may be called fruits, but not
1342   2, 70  |                that all ~the beatitudes may be called fruits; yet not
1343   2, 70  |                suitable, and that there may be a reference to them in
1344   2, 70  |                the fruits of the Spirit may ~be taken in two ways. First,
1345   2, 70  |             fleshly works as enumerated may be considered ~singly, each
1346   2, 70  |              outside lawful wedlock, we may contrast charity, whereby
1347   2, 71  |                 answer that, Two things may be considered in virtue -
1348   2, 71  |               the essence of virtue we ~may consider something directly,
1349   2, 71  |              something directly, and we may consider something ~consequently.
1350   2, 71  |              thing's natural perfection may be called a ~vice."~Aquin.:
1351   2, 71  |                 although at times there may be disease in the body without
1352   2, 71  |              while possessing a habit, ~may either fail to use the habit,
1353   2, 71  |               so a man ~having a virtue may produce an act of sin. And
1354   2, 71  |              Div. Nom. iv): so that sin may ~arise from a man doing
1355   2, 71  |                 Hence even not ~to will may be called voluntary, in
1356   2, 72  |           utterly absorb the reason. It may also be said that ~in this
1357   2, 72  |               another's wife. Again, it may be said that the thing in
1358   2, 72  |          engendering false humility man may proceed to theft, or murder,
1359   2, 72  |             care; and these same things may ~proceed from love enkindling
1360   2, 72  |              goes beyond ~another. This may be seen in the division
1361   2, 72  |               though, in some cases, it may be consequent to ~specific
1362   2, 72  |           diversity, yet, in others, it may be found within the same
1363   2, 72  |                 the debt of punishment, may be consequent to ~the specific
1364   2, 72  |                animal's body, the frame may be so out of order that
1365   2, 72  |              the vital principle, there may be disorder in the bodily ~
1366   2, 72  |             generally speaking, venial, may even be a mortal sin.~Aquin.:
1367   2, 72  |            thereof. And this difference may be found even in ~things
1368   2, 72  |                 negation and ~privation may have a species. But if we
1369   2, 72  |              diversity of form; thus we may say that ~fire is lighter
1370   2, 72  |              Para. 1/1~Reply OBJ 3: One may be prodigal and illiberal
1371   2, 72  |               objects: for instance one may be illiberal [*Cf. SS, Q[
1372   2, 72  |                 that a man eat hastily, may be due ~to the fact that
1373   2, 72  |               he desire too much ~food, may be due to a naturally strong
1374   2, 73  |             opposition of virtue to sin may be considered in respect
1375   2, 73  |              being equal. Three reasons may be assigned for this. The
1376   2, 73  |          greater guilt. A second reason may be taken on the part of ~
1377   2, 73  |          greater guilt. A ~third reason may be taken from the motive,
1378   2, 73  |          injustice, and in this respect may be brought under the head ~
1379   2, 73  |                other genus, two causes ~may be observed. The first is
1380   2, 73  |             does not give the ~species, may aggravate a sin; because,
1381   2, 73  |             Reply OBJ 2: A circumstance may aggravate a sin either way.
1382   2, 73  |              sin's species; because ~it may multiply the ratio of evil
1383   2, 73  |               And if it be not evil, it may aggravate a sin in relation
1384   2, 73  |             circumstance. Therefore one may turn ~aside from the rule
1385   2, 73  |              Him? ~. . . Thy wickedness may hurt a man that is like
1386   2, 73  |                 1/2~I answer that, Harm may bear a threefold relation
1387   2, 73  |             greater punishment, that he may satisfy his desire to sin;
1388   2, 73  |              the person sinned against, may be considered on ~the part
1389   2, 73  |                 excellent. Four reasons may be assigned for this. First, ~
1390   2, 74  |               into ~external matter, as may be seen in the blow that
1391   2, 74  |             stated above (AA[2],3), sin may be found in any power ~whose
1392   2, 74  |                  an inordinate movement may arise about this also: thus ~
1393   2, 74  |             Since therefore venial sin ~may be in the sensuality, as
1394   2, 74  |              Reply OBJ 3: A disposition may be related in three ways
1395   2, 74  |              that is in the sensuality, may ~be a disposition to mortal
1396   2, 74  |                both of these ways there may be sin in the reason. First, ~
1397   2, 74  |             that, As stated (A[5]), sin may be in the reason, not only
1398   2, 74  |         sometimes also the lower reason may consent to a sinful act, ~
1399   2, 74  |                 judgment. Hence consent may be ~ascribed both to the
1400   2, 74  |             that consent to delectation may be driven away by means
1401   2, 74  |                 since every delectation may be compared to two things, ~
1402   2, 74  |               thinking of fornication, ~may delight in either of two
1403   2, 74  |                 of it; for instance, he may wish to preach or dispute ~
1404   2, 74  |                  Consent to delectation may be not only in the lower
1405   2, 74  |          Nevertheless the ~lower reason may turn away from the eternal
1406   2, 74  |             from them in this sense, it may sin mortally; since ~even
1407   2, 74  |                 of the external members may be ~mortal sins, in so far
1408   2, 74  |                sin, and accordingly one may conclude that the consent
1409   2, 74  |                be said in order that we may be ~preserved not only from
1410   2, 74  |                dissents from it. Now it may happen that the inordinateness
1411   2, 74  |            movements, the higher reason may ~sin venially in respect
1412   2, 74  |                sin ~in its genus; or it may sin mortally in giving a
1413   2, 74  |                be mortal ~in its genus, may nevertheless be venial,
1414   2, 74  |                  One and the same thing may be the subject of different ~
1415   2, 74  |              thus the existence ~of God may be considered, either as
1416   2, 75  |                 a cause. Now two causes may be assigned to a negation: ~
1417   2, 75  |                 part of the act. Now we may distinguish a twofold ~internal
1418   2, 75  |            double interior cause of sin may ~be assigned; one proximate,
1419   2, 75  |                it happens that one ~sin may be the cause of another
1420   2, 75  |                on indefinitely: for one may come to one sin which is
1421   2, 76  |               other things which a man ~may have a natural aptitude
1422   2, 76  |         preparing oneself for grace, it may have the ~character of sin,
1423   2, 76  |                essential to sin. But it may fail to excuse altogether ~
1424   2, 76  |               known to be a sin. Now it may happen that a person ~ignores
1425   2, 76  |                 the sin. Secondly, this may happen on the part of the ~
1426   2, 76  |                 certain ~things that he may sin the more freely; or
1427   2, 76  |             purposely ignorant ~that he may sin more freely, and ignorance
1428   2, 76  |          coincide, but are separate. It may happen, if the first diminishes
1429   2, 76  |                 3: The words of Ambrose may be understood as referring
1430   2, 76  |             affected ignorance; or they may have reference to a species
1431   2, 76  |                received; or again, they may be an allusion to the ~ignorance
1432   2, 77  |           whether a passion of the soul may be a cause of sin: and ~
1433   2, 77  |                Para. 2/2~Secondly, this may happen on the part of the
1434   2, 77  |                 above (Q[76], A[1]). It may ~happen, then, that a man
1435   2, 77  |              what he knows ~habitually, may happen through mere lack
1436   2, 77  |                 man who knows geometry, may not attend to the consideration
1437   2, 77  |                  or vice ~versa: but it may well happen that a man has
1438   2, 77  |                 in a state of passion, ~may indeed say in words that
1439   2, 77  |               sin resides. Now weakness may be applied to the soul by
1440   2, 77  |                 he that is weak in body may have a ~will ready for action,
1441   2, 77  |          observed: ~first, that a thing may be voluntary either "in
1442   2, 77  |               that I do." Or again they may be referred to the will
1443   2, 77  |               committed through passion may be mortal.~Aquin.: SMT FS
1444   2, 77  |                  1/1~Reply OBJ 1: A sin may be venial in three ways.
1445   2, 78  |                 loss of a limb, that he may save his life which he loves
1446   2, 78  |              spiritual good, so that it may obtain possession of some ~
1447   2, 78  |              through which anyone sins, may be taken to ~denote habitual
1448   2, 78  |              inclination of a habit. It may also denote actual ~malice,
1449   2, 78  |                    And thus, even as it may happen that one ~who has
1450   2, 78  |                 who has a vicious habit may break forth into a virtuous
1451   2, 78  |             generically good; so too it may happen sometimes that one
1452   2, 78  |                 spiritual evil, that he may obtain possession of what
1453   2, 78  |                altogether corrupted, it may happen that while not using
1454   2, 78  |                inveterate custom, which may engender a habit.~Aquin.:
1455   2, 78  |             having the habit of a vice, may choose ~evil, which is to
1456   2, 78  |                of its own accord. ~This may happen in two ways. First,
1457   2, 78  |               will, of its ~own accord, may tend to an evil, through
1458   2, 78  |           action as an unjust man does, may be not only to ~do unjust
1459   2, 79  |                assistance, whereby they may avoid sin, which assistance
1460   2, 79  |                 not be done, ~that good may ensue. Now blindness is
1461   2, 79  |       providence, viz. that ~the sinner may be healed, in so far as
1462   2, 79  |           acknowledging their sin, they may be humbled and converted,
1463   2, 79  |             must not be done, that good may ensue; but ~evil of punishment
1464   2, 80  |             regards the object, a thing may be understood as moving
1465   2, 80  |               either the devil or a man may incite to sin, either by
1466   2, 80  |                 man's reason so that it may consent to sin, which darkness
1467   2, 80  |               to sin. For his operation may ~result in presenting certain
1468   2, 80  |                vegetal soul, that ~food may be more easily digested.~
1469   2, 80  |             goeth about seeking whom he may devour." Now it would ~be
1470   2, 80  |                 fettered, whatever ~man may do, it is not imputed to
1471   2, 81  |                to child - thus a ~leper may beget a leper, or a gouty
1472   2, 81  |                 a leper, or a gouty man may be the father of a gouty
1473   2, 81  |              that all men ~born of Adam may be considered as one man,
1474   2, 81  |                 to a principle, then he may be reproached for it: thus
1475   2, 81  |           reproached for it: thus a man may ~from his birth be under
1476   2, 81  |                 2~Now just as something may belong to the person as
1477   2, 81  |           through the gift of grace, so may something belong to the ~
1478   2, 81  |               never die, as, seemingly, may be gathered ~from 1 Thess.
1479   2, 81  |          erroneous. The reason for this may be gathered from what has ~
1480   2, 82  |               original sin. Two reasons may be ~assigned for this. The
1481   2, 82  |            principle. The second reason may be taken ~from the very
1482   2, 82  |                the plural - "in sins" - may be explained ~by the custom
1483   2, 82  |              good; which inordinateness may be called ~by the general
1484   2, 82  |               But the act of generation may be ~more lustful in one
1485   2, 82  |                  Therefore original sin may be ~greater in one than
1486   2, 82  |                the bile, the corruption may be greater or less, and
1487   2, 84  |         According to some, covetousness may be understood in ~different
1488   2, 84  |                 through their means, he may have some ~perfection and
1489   2, 84  |              turning ~away from God. It may also be said that apostasy
1490   2, 84  |                Now this kind of ~origin may take place in two ways.
1491   2, 84  |            should not be done that good may come of it.~
1492   2, 85  |                person of the first man, may be called a good of ~nature.~
1493   2, 85  |              understanding," as anyone ~may see who reads the context.~
1494   2, 85  |                this same good of nature may be continually diminished ~
1495   2, 85  |               in the same ~quantity, it may go on indefinitely, as,
1496   2, 85  |            Consequently its ~diminution may be understood in two ways:
1497   2, 85  |             remains. An example of this may be seen in a ~transparent
1498   2, 85  |             suffering, in order that we may merit the ~impassibility
1499   2, 85  |                 Reply OBJ 3: Two things may be considered in actual
1500   2, 85  |                  is given to us that we may regulate the acts of the