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Part, Question
1 1, 2 | existed, there would be no evil discoverable; but there
2 1, 2 | discoverable; but there is evil in the ~world. Therefore
3 1, 2 | He would not allow any evil to exist in His works, unless ~
4 1, 2 | bring good even out of ~evil." This is part of the infinite
5 1, 2 | God, that He should allow ~evil to exist, and out of it
6 1, 5 | inasmuch as the removal of an evil, which can only be ~removed
7 1, 5 | desirable. Now the removal of an evil cannot be ~desirable, except
8 1, 5 | desirable, except so far as this evil deprives a thing of some
9 1, 5 | 1/1~OBJ 2: Further, no evil is good: "Woe to you that
10 1, 5 | good: "Woe to you that call evil good and ~good evil" (Is.
11 1, 5 | call evil good and ~good evil" (Is. 5:20). But some things
12 1, 5 | But some things are called evil. Therefore not ~every being
13 1, 5 | being can be spoken of as evil, formally as being, but ~
14 1, 5 | Thus a man is said to be evil, because he ~lacks some
15 1, 5 | and an eye is said to be evil, because it lacks the ~power
16 1, 5 | Para. 1/1~OBJ 3: Further, evil is the privation of mode,
17 1, 5 | species and order. But ~evil is not the total absence
18 1, 5 | cannot be ~spoken of as evil. Yet we can speak of an
19 1, 5 | Yet we can speak of an evil mode, species and order. ~
20 1, 5 | everything predicated of him. But evil deprives a thing of some
21 1, 5 | species and order). "But an evil ~mode, species and order
22 1, 5 | Therefore ~they are called evil, because they are out of
23 1, 9 | to choice from good ~to evil, as Damascene says (De Fide
24 1, 11 | multitude is some one thing; and evil is some good thing, and
25 1, 12 | belongs to both good and ~evil, inasmuch as they have a
26 1, 13 | goodness," or "God is not evil"; but the meaning is, ~"
27 1, 14 | Whether He has knowledge of evil?~(11) Whether He has knowledge
28 1, 14 | Para. 1/1~Whether God knows evil things?~Aquin.: SMT FP Q[
29 1, 14 | seems that God does not know evil things. For the Philosopher ~(
30 1, 14 | not know privation. But "evil is the privation of good,"
31 1, 14 | seems that God does not know evil things.~Aquin.: SMT FP Q[
32 1, 14 | God is not the cause of evil, ~nor is it caused by evil.
33 1, 14 | evil, ~nor is it caused by evil. Therefore God does not
34 1, 14 | Therefore God does not know evil things.~Aquin.: SMT FP Q[
35 1, 14 | neither is the ~likeness of evil, nor is evil contrary to
36 1, 14 | likeness of evil, nor is evil contrary to it; for to the
37 1, 14 | Therefore God ~does not know evil things.~Aquin.: SMT FP Q[
38 1, 14 | imperfectly known. But evil is not known by God; for
39 1, 14 | the knower. Therefore if evil is known through another,
40 1, 14 | Therefore God does not know evil ~things.~Aquin.: SMT FP
41 1, 14 | to which corruption ~by evil may be accidental. Hence
42 1, 14 | perfectly, unless He also knew evil things. Now a thing is knowable
43 1, 14 | since this is the essence of evil that ~it is the privation
44 1, 14 | knows good things, He ~knows evil things also; as by light
45 1, 14 | substances. God therefore ~knows evil, not by privation existing
46 1, 14 | God is not the cause of evil; but is the ~cause of the
47 1, 14 | cause of the good whereby evil is known.~Aquin.: SMT FP
48 1, 14 | 1~Reply OBJ 3: Although evil is not opposed to the divine
49 1, 14 | which ~is not corruptible by evil; it is opposed to the effects
50 1, 14 | of itself knowable; but evil is ~not of itself knowable,
51 1, 14 | forasmuch as the very nature of evil means the ~privation of
52 1, 14 | privation of good; therefore evil can neither be defined nor
53 1, 14 | of time. And, as regards evil things, although they are
54 1, 15 | knows. For the idea of evil is not in God; since it
55 1, 15 | since it would follow that ~evil was in Him. But evil things
56 1, 15 | that ~evil was in Him. But evil things are known by God.
57 1, 15 | 1 Para. 1/1~Reply OBJ 1: Evil is known by God not through
58 1, 15 | through the type of good. Evil, therefore, has no idea
59 1, 17 | ordained; wherein consists the evil ~of sin. Thus sins themselves
60 1, 17 | contrary to ~it, just as evil is not founded in the good
61 1, 17 | that is a being, so every evil is ~founded in some good,
62 1, 19 | there is in God the will of evil?~(10) Whether God has free
63 1, 19 | considered, may be good or evil, and yet when some additional ~
64 1, 19 | man should be killed is evil, absolutely considered.
65 1, 19 | good; that he live is an evil. Hence it may be said of
66 1, 19 | nation shall repent of its evil, I also ~will repent of
67 1, 19 | also ~will repent of the evil that I have thought to do
68 1, 19 | wills. But it is a good that evil should exist. For Augustine
69 1, 19 | Enchiridion 95): "Although evil in so far as it is evil
70 1, 19 | evil in so far as it is evil is not a good, ~yet it is
71 1, 19 | things should exist, but also evil ~things." Therefore God
72 1, 19 | things." Therefore God wills evil things.~Aquin.: SMT FP Q[
73 1, 19 | says (Div. Nom. iv, 23): "Evil would conduce ~to the perfection
74 1, 19 | even that which is called evil, properly ordered ~and disposed,
75 1, 19 | praiseworthy when contrasted with evil." But God wills all ~that
76 1, 19 | creatures. Therefore God wills ~evil.~Aquin.: SMT FP Q[19] A[
77 1, 19 | 1/1~OBJ 3: Further, that evil should exist, and should
78 1, 19 | But God does not will that evil should not ~exist; otherwise,
79 1, 19 | Therefore God wills that evil should exist.~Aquin.: SMT
80 1, 19 | Now it is clear that every evil ~makes a thing worse. Therefore
81 1, 19 | Therefore God wills not evil things.~Aquin.: SMT FP Q[
82 1, 19 | Q[5], A[1]), and since evil is opposed to good, it is ~
83 1, 19 | is ~impossible that any evil, as such, should be sought
84 1, 19 | the ~will. Nevertheless evil may be sought accidentally,
85 1, 19 | an accompaniment. Now the evil ~that accompanies one good,
86 1, 19 | Never ~therefore would evil be sought after, not even
87 1, 19 | good that accompanies the evil were more desired than the
88 1, 19 | than the good of which ~the evil is the privation. Now God
89 1, 19 | He in no way ~wills the evil of sin, which is the privation
90 1, 19 | towards the ~divine good. The evil of natural defect, or of
91 1, 19 | although God does not will evil, yet He ~wills that evil
92 1, 19 | evil, yet He ~wills that evil should be or be done, because,
93 1, 19 | done, because, although evil is not a ~good, yet it is
94 1, 19 | good, yet it is good that evil should be or be done. This
95 1, 19 | they said ~because things evil in themselves are ordered
96 1, 19 | expressed in the words "that evil should be or be ~done."
97 1, 19 | however, is not correct; since evil is not of itself ~ordered
98 1, 19 | it is a good thing that ~evil should be or be done, since
99 1, 19 | 2 Para. 1/1~Reply OBJ 2: Evil does not operate towards
100 1, 19 | Dionysius in saying that "evil would conduce to the perfection
101 1, 19 | OBJ 3: The statements that evil exists, and that evil exists
102 1, 19 | that evil exists, and that evil exists not, ~are opposed
103 1, 19 | statements that anyone wills evil ~to exist and that he wills
104 1, 19 | therefore neither wills evil to be done, nor wills it ~
105 1, 19 | done, but wills to permit evil to be done; and this is
106 1, 19 | will, by ~which good and evil are chosen. But God does
107 1, 19 | chosen. But God does not will evil, as has been ~said (A[9]).
108 1, 19 | 1~Reply OBJ 2: Since the evil of sin consists in turning
109 1, 19 | impossible for Him to will the evil of sin; yet ~He can make
110 1, 19 | Para. 1/1~OBJ 4: Further, evil happens in more ways than
111 1, 19 | happens ~in one way, but evil in all kinds of ways," as
112 1, 19 | expression only in the case of ~evil - namely, prohibition -
113 1, 19 | permission being with respect to evil, operation with regard to
114 1, 19 | prohibition is in respect to evil, precept to ~good that is
115 1, 19 | Para. 1/1~Reply OBJ 4: All evil of sin, though happening
116 1, 19 | will. Hence with regard to evil, ~only one expression is
117 1, 20 | faculty tend ~towards good and evil, as to their proper objects:
118 1, 20 | and the appetite, ~whereas evil is only the object secondarily
119 1, 20 | prior to those that regard evil; thus, for instance, ~joy
120 1, 20 | sorrow, which is ~about the evil we have. This applies also
121 1, 22 | provider excludes any defect or evil, as far as ~he can, from
122 1, 22 | be hindered, for ~if all evil were prevented, much good
123 1, 22 | would in ~no wise permit evil to exist in His works, unless
124 1, 22 | to produce good even from evil." It would appear that it
125 1, 22 | things - e.g. casual and evil ~things - as removed from
126 1, 22 | restrain the wicked from the evil of sin, He is ~said to abandon
127 1, 22 | because the ~thought of evil sometimes perverts the will
128 1, 22 | perverts the will towards evil. This does not ~hold with
129 1, 22 | turn in the direction of evil.~Aquin.: SMT FP Q[22] A[
130 1, 23 | nor had done any good or ~evil . . . not of works, but
131 1, 23 | majority of ~things; defect and evil in the minority. If, then,
132 1, 24 | to each one his ~good or evil works are recalled to memory."
133 1, 25 | deliberately do what is evil. But this must be understood
134 1, 25 | were to say that God can do evil things if He will. For there
135 1, 25 | things which now seem to be evil: which, however, if He did ~
136 1, 46 | things and the other of evil things, against ~which "
137 1, 47 | distinction of good and evil; thirdly, of the distinction
138 1, 47 | principles of good and ~evil, he said that in the beginning
139 1, 48 | DISTINCTION OF GOOD AND EVIL (QQ[48]-49)~THE DISTINCTION
140 1, 48 | distinction of good and evil; and then the distinction
141 1, 48 | the first, we inquire into evil and its cause.~Aquin.: SMT
142 1, 48 | Out. Para. 3/3~Concerning evil, six points are to be considered:~(
143 1, 48 | considered:~(1) Whether evil is a nature? ~(2) Whether
144 1, 48 | is a nature? ~(2) Whether evil is found in things?~(3)
145 1, 48 | Whether good is the subject of evil?~(4) Whether evil totally
146 1, 48 | subject of evil?~(4) Whether evil totally corrupts good?~(
147 1, 48 | good?~(5) The division of evil into pain and fault.~(6)
148 1, 48 | has more the nature of evil?~Aquin.: SMT FP Q[48] A[
149 1, 48 | Thes. Para. 1/1~Whether evil is a nature?~Aquin.: SMT
150 1, 48 | OBJ 1: It would seem that evil is a nature. For every genus
151 1, 48 | genus is a nature. ~But evil is a genus; for the Philosopher
152 1, 48 | Praedic. x) that "good and ~evil are not in a genus, but
153 1, 48 | other things." Therefore evil ~is a nature.~Aquin.: SMT
154 1, 48 | species is a ~nature. But evil is a difference constituting
155 1, 48 | illiberality. Therefore evil signifies a nature.~Aquin.:
156 1, 48 | contraries is a nature. But evil and ~good are not opposed
157 1, 48 | fact that between good and evil ~there is a medium, and
158 1, 48 | there is a medium, and from evil there can be a return to
159 1, 48 | return to good. Therefore ~evil signifies a nature.~Aquin.:
160 1, 48 | what is not, acts not. But evil acts, for it corrupts ~good.
161 1, 48 | corrupts ~good. Therefore evil is a being and a nature.~
162 1, 48 | being and a nature. But evil belongs to the perfection
163 1, 48 | which even ~what is called evil, well ordered and in its
164 1, 48 | what is good." Therefore evil is a nature.~Aquin.: SMT
165 1, 48 | Dionysius says (Div. Nom. iv), "Evil is neither a being ~nor
166 1, 48 | through light. Hence also what evil is must be known from the ~
167 1, 48 | Hence it cannot be that evil signifies being, or any
168 1, 48 | must be that by the name of evil is signified the ~absence
169 1, 48 | is meant by saying that "evil is ~neither a being nor
170 1, 48 | Pythagoreans, who thought that evil was a kind of nature; and
171 1, 48 | of the genus of good and evil. For ~Aristotle, especially
172 1, 48 | And in this way good and evil are said to be genera not
173 1, 48 | such, has the nature of evil.~Aquin.: SMT FP Q[48] A[
174 1, 48 | 1~Reply OBJ 2: Good and evil are not constitutive differences
175 1, 48 | end, therefore good and evil are specific differences
176 1, 48 | things; ~good in itself, but evil as the absence of the due
177 1, 48 | form. Thus, therefore, the evil which is a constitutive
178 1, 48 | the order of reason. Hence evil ~is not a constitutive difference
179 1, 48 | speaks ~there of good and evil in morality. Because in
180 1, 48 | respect, between good ~and evil there is a medium, as good
181 1, 48 | something rightly ~ordered, and evil as a thing not only out
182 1, 48 | man is foolish, but not evil." And from this evil in
183 1, 48 | not evil." And from this evil in morality, ~there may
184 1, 48 | but not from any sort of evil, for from ~blindness there
185 1, 48 | although blindness is an evil.~Aquin.: SMT FP Q[48] A[
186 1, 48 | white; and in that sense ~evil considered even as a privation
187 1, 48 | cause. But in these two ways evil does ~not effect anything
188 1, 48 | Dionysius says (Div. Nom. iv): "Evil does not act, nor is it
189 1, 48 | this can ~only happen to evil as joined to some good.
190 1, 48 | joined to some good. Hence evil neither belongs to ~the
191 1, 48 | Thes. Para. 1/1~Whether evil is found in things?~Aquin.:
192 1, 48 | OBJ 1: It would seem that evil is not found in things.
193 1, 48 | says (Div. Nom. iv) that "evil is distant ~from existence,
194 1, 48 | non-existence." Therefore evil ~is not at all found in
195 1, 48 | convertible. If therefore evil ~is a being in things, it
196 1, 48 | things, it follows that evil is a thing, which is contrary ~
197 1, 48 | also the good unmixed with ~evil is the greater good. But
198 1, 48 | made by God there is no evil.~Aquin.: SMT FP Q[48] A[
199 1, 48 | Now ~it is in this that evil consists, namely, in the
200 1, 48 | Hence it is clear that evil is found in things, as ~
201 1, 48 | corruption is itself an evil.~Aquin.: SMT FP Q[48] A[
202 1, 48 | 1 Para. 1/1~Reply OBJ 1: Evil is distant both from simple
203 1, 48 | and neither ~therefore is evil a being. In another sense
204 1, 48 | privation. In this way even evil can be called a ~being.
205 1, 48 | considering that ~things may be evil, or that evil is said to
206 1, 48 | things may be evil, or that evil is said to be in things,
207 1, 48 | in things, believed that ~evil was a positive thing in
208 1, 48 | can even make good out of evil." Hence many good things
209 1, 48 | away if God permitted no evil to exist; for fire would
210 1, 48 | Thes. Para. 1/1~Whether evil is in good as in its subject?~
211 1, 48 | OBJ 1: It would seem that evil is not in good as its subject.
212 1, 48 | Div. Nom. iv, 4) that "evil ~does not exist, nor is
213 1, 48 | which exists." Therefore, evil is not ~in good as its subject.~
214 1, 48 | Para. 1/1~OBJ 2: Further, evil is not a being; whereas
215 1, 48 | Therefore, neither ~does evil require good as its subject.~
216 1, 48 | of another. But good and ~evil are contraries. Therefore,
217 1, 48 | are contraries. Therefore, evil is not in good as in its
218 1, 48 | Therefore also ~the subject of evil is evil. If, therefore,
219 1, 48 | the subject of evil is evil. If, therefore, evil is
220 1, 48 | is evil. If, therefore, evil is in good as in its ~subject,
221 1, 48 | it follows that good is evil, against what is said (Is.
222 1, 48 | Woe to you who call evil good, and good evil!"~Aquin.:
223 1, 48 | call evil good, and good evil!"~Aquin.: SMT FP Q[48] A[
224 1, 48 | says (Enchiridion 14) that "evil exists only ~in good."~Aquin.:
225 1, 48 | As was said above (A[1]), evil imports the absence of good.
226 1, 48 | every absence of good is evil. For absence of good can
227 1, 48 | taken ~negatively, is not evil; otherwise, it would follow
228 1, 48 | what does not ~exist is evil, and also that everything
229 1, 48 | that everything would be evil, through not having ~the
230 1, 48 | instance, a man would be evil ~who had not the swiftness
231 1, 48 | a privative sense, is an evil; as, for ~instance, the
232 1, 48 | Therefore, the ~subject of evil is good.~Aquin.: SMT FP
233 1, 48 | 1: Dionysius means that evil is not in existing things
234 1, 48 | and such "not-being" is an evil.~Aquin.: SMT FP Q[48] A[
235 1, 48 | 3 Para. 1/1~Reply OBJ 3: Evil is not in the good opposed
236 1, 48 | as referring to good and ~evil in general, but not in reference
237 1, 48 | any particular good and evil. ~For white and black, sweet
238 1, 48 | say that good as such ~is evil. But this does not follow
239 1, 48 | Thes. Para. 1/1~Whether evil corrupts the whole good?~
240 1, 48 | OBJ 1: It would seem that evil corrupts the whole good.
241 1, 48 | by another. But good and evil are contraries. ~Therefore
242 1, 48 | are contraries. ~Therefore evil corrupts the whole good.~
243 1, 48 | says (Enchiridion 12) that "evil hurts ~inasmuch as it takes
244 1, 48 | is wholly taken away by evil.~Aquin.: SMT FP Q[48] A[
245 1, 48 | Para. 1/1~OBJ 3: Further, evil, as long as it lasts, hurts,
246 1, 48 | created ~good. Therefore evil wholly consumes good.~Aquin.:
247 1, 48 | says (Enchiridion 12) that "evil cannot ~wholly consume good."~
248 1, 48 | Para. 1/3~I answer that, Evil cannot wholly consume good.
249 1, 48 | is wholly destroyed by ~evil, and this is the good opposed
250 1, 48 | this is the good opposed to evil, as light is wholly destroyed ~
251 1, 48 | destroyed nor diminished by evil, and that is the good which
252 1, 48 | which is ~the subject of evil; for by darkness the substance
253 1, 48 | good which is diminished by evil, ~but is not wholly taken
254 1, 48 | good which is opposed to evil is wholly taken away; but ~
255 1, 48 | act, it is diminished by evil; but where it ~touches the
256 1, 48 | Thes. Para. 1/1~Whether evil is adequately divided into
257 1, 48 | OBJ 1: It would seem that evil is not adequately divided
258 1, 48 | every defect is a kind of evil. But in all creatures there
259 1, 48 | pain nor a fault. Therefore evil is ~inadequately divided
260 1, 48 | evils. ~Therefore not every evil is a pain or a fault.~Aquin.:
261 1, 48 | Further, temptation is an evil, but it is not a fault;
262 1, 48 | afterwards. Therefore, evil is not sufficiently divided
263 1, 48 | Enchiridion 12), a thing is evil "because it ~hurts." But
264 1, 48 | is penal. Therefore every evil comes under ~pain. ~Aquin.:
265 1, 48 | Para. 1/1~I answer that, Evil, as was said above (A[3])
266 1, 48 | its operation. Therefore evil also is twofold. ~In one
267 1, 48 | thing, as blindness is an evil, as also ~it is an evil
268 1, 48 | evil, as also ~it is an evil to be wanting in any member
269 1, 48 | the body. In another way ~evil exists by the withdrawal
270 1, 48 | the object of the will, evil, which is the privation
271 1, 48 | have a will. ~Therefore the evil which comes from the withdrawal
272 1, 48 | against the will. But the evil which consists in the ~subtraction
273 1, 48 | the will. Therefore every evil ~in voluntary things is
274 1, 48 | 1/1~Reply OBJ 1: Because evil is the privation of good,
275 1, 48 | every defect of good is ~an evil, but the defect of the good
276 1, 48 | want ~of sight is not an evil in a stone, but it is an
277 1, 48 | in a stone, but it is an evil in an animal; since ~it
278 1, 48 | kind of defect is not an evil as regards a creature.~Aquin.:
279 1, 48 | and fault do not divide evil absolutely considered, ~
280 1, 48 | absolutely considered, ~but evil that is found in voluntary
281 1, 48 | importing provocation to evil, is always an ~evil of fault
282 1, 48 | provocation to evil, is always an ~evil of fault in the tempter;
283 1, 48 | the tempted is changed to evil by the tempter he falls ~
284 1, 48 | thus both are contained in evil, as including ~the idea
285 1, 48 | Whether pain has the nature of evil more than fault has?~Aquin.:
286 1, 48 | seem that pain has more of evil than fault. For fault ~is
287 1, 48 | Therefore pain has more evil in it than fault has.~Aquin.:
288 1, 48 | Further, that is the greater evil which is opposed to the
289 1, 48 | vision of God; whereas the evil of fault is privation of ~
290 1, 48 | Therefore pain is a greater evil than fault.~Aquin.: SMT
291 1, 48 | wise workman chooses a less evil in order to prevent ~a greater,
292 1, 48 | Therefore fault is a ~greater evil than pain.~Aquin.: SMT FP
293 1, 48 | Fault has the nature of evil more than pain has; not
294 1, 48 | first is that one becomes evil ~by the evil of fault, but
295 1, 48 | one becomes evil ~by the evil of fault, but not by the
296 1, 48 | of fault, but not by the evil of pain, as Dionysius says ~(
297 1, 48 | To be punished is not an evil; but it is an evil to be ~
298 1, 48 | not an evil; but it is an evil to be ~made worthy of punishment."
299 1, 48 | will, fault has more of evil in it than pain has.~Aquin.:
300 1, 48 | God is the author of ~the evil of pain, but not of the
301 1, 48 | of pain, but not of the evil of fault. And this is because
302 1, 48 | And this is because the ~evil of pain takes away the creature'
303 1, 48 | uncreated good. But the evil of fault is properly opposed
304 1, 48 | plain that fault has more ~evil in it than pain has. ~Aquin.:
305 1, 49 | Para. 1/1 - THE CAUSE OF EVIL (THREE ARTICLES)~We next
306 1, 49 | inquire into the cause of evil. Concerning this there are
307 1, 49 | good can be the cause of evil?~(2) Whether the supreme
308 1, 49 | good, God, is the cause of evil?~(3) Whether there be any
309 1, 49 | Whether there be any supreme evil, which is the first cause
310 1, 49 | good can be the cause of evil?~Aquin.: SMT FP Q[49] A[
311 1, 49 | good cannot be the cause of evil. For it is ~said (Mt. 7:
312 1, 49 | tree cannot bring forth evil fruit."~Aquin.: SMT FP Q[
313 1, 49 | the cause of another. But evil is ~the contrary to good.
314 1, 49 | good cannot be the cause of evil.~Aquin.: SMT FP Q[49] A[
315 1, 49 | a deficient ~cause. But evil is a deficient effect. Therefore
316 1, 49 | everything deficient is an evil. Therefore the ~cause of
317 1, 49 | Therefore the ~cause of evil can only be evil.~Aquin.:
318 1, 49 | cause of evil can only be evil.~Aquin.: SMT FP Q[49] A[
319 1, 49 | says (Div. Nom. iv) that evil has no cause. ~Therefore
320 1, 49 | good is not the cause of evil.~Aquin.: SMT FP Q[49] A[
321 1, 49 | is no ~possible source of evil except good."~Aquin.: SMT
322 1, 49 | must be said that every evil in some way has a cause. ~
323 1, 49 | some way has a cause. ~For evil is the absence of the good,
324 1, 49 | that good is the cause of evil by way of the material ~
325 1, 49 | good is the ~subject of evil. But evil has no formal
326 1, 49 | the ~subject of evil. But evil has no formal cause, rather
327 1, 49 | which is ordered to the end. Evil, ~however, has a cause by
328 1, 49 | this, we must know that evil is caused in the action ~
329 1, 49 | the effect. In the action evil is caused by reason of ~
330 1, 49 | lame. On the other hand, evil is caused in a thing, but
331 1, 49 | the ~contrary. Hence that evil and corruption befall air
332 1, 49 | Hence it is true ~that evil in no way has any but an
333 1, 49 | thus is good the ~cause of evil.~Aquin.: SMT FP Q[49] A[
334 1, 49 | i): "The Lord calls an ~evil will the evil tree, and
335 1, 49 | calls an ~evil will the evil tree, and a good will a
336 1, 49 | the movement itself ~of an evil will is caused by the rational
337 1, 49 | thus good is the cause of evil.~Aquin.: SMT FP Q[49] A[
338 1, 49 | Good does not cause that evil which is contrary to itself, ~
339 1, 49 | itself, ~but some other evil: thus the goodness of the
340 1, 49 | goodness of the fire causes evil to the ~water, and man,
341 1, 49 | nature, causes an act morally evil. And, ~as explained above (
342 1, 49 | 3 Para. 1/1~Reply OBJ 3: Evil has a deficient cause in
343 1, 49 | defect belonging to it. Hence evil never follows in ~the effect,
344 1, 49 | effect, unless some other evil pre-exists in the agent
345 1, 49 | 4 Para. 1/1~Reply OBJ 4: Evil has no direct cause, but
346 1, 49 | good, God, is the cause of evil?~Aquin.: SMT FP Q[49] A[
347 1, 49 | good, God, is the cause of evil. ~For it is said (Is. 45:
348 1, 49 | making peace, and creating ~evil." And Amos 3:6, "Shall there
349 1, 49 | Amos 3:6, "Shall there be evil in a city, which the Lord
350 1, 49 | But good is the cause of evil, as was said above (A[1]). ~
351 1, 49 | follows that also every evil is from God.~Aquin.: SMT
352 1, 49 | all ~perdition and of all evil.~Aquin.: SMT FP Q[49] A[
353 1, 49 | God is not the ~author of evil because He is not the cause
354 1, 49 | what was said (A[1]), the evil which ~consists in the defect
355 1, 49 | Q[4], A[1]). Hence, the evil which consists in defect
356 1, 49 | Body Para. 2/2~But the evil which consists in the corruption
357 1, 49 | God is the author of the evil which is penalty, but not ~
358 1, 49 | penalty, but not ~of the evil which is fault, by reason
359 1, 49 | These passages refer to the evil of penalty, and not to the ~
360 1, 49 | penalty, and not to the ~evil of fault.~Aquin.: SMT FP
361 1, 49 | Whether there be one supreme evil which is the cause of every
362 1, 49 | which is the cause of every evil?~Aquin.: SMT FP Q[49] A[
363 1, 49 | that there is one supreme evil which is the cause ~of every
364 1, 49 | which is the cause ~of every evil. For contrary effects have
365 1, 49 | 15: "Good is set against ~evil, and life against death;
366 1, 49 | one of good, the other of ~evil.~Aquin.: SMT FP Q[49] A[
367 1, 49 | also, there is a supreme ~evil opposed to it as the cause
368 1, 49 | it as the cause of every evil.~Aquin.: SMT FP Q[49] A[
369 1, 49 | better things, so we find evil and ~worse. But good and
370 1, 49 | what is best. ~Therefore evil and worse are so considered
371 1, 49 | relation to some supreme ~evil.~Aquin.: SMT FP Q[49] A[
372 1, 49 | essential. ~But things which are evil among us are evil not essentially,
373 1, 49 | which are evil among us are evil not essentially, but by ~
374 1, 49 | for some supreme essential evil, ~which is the cause of
375 1, 49 | which is the cause of every evil.~Aquin.: SMT FP Q[49] A[
376 1, 49 | the accidental cause of evil. Therefore, we must suppose ~
377 1, 49 | must suppose ~some supreme evil which is the "per se" cause
378 1, 49 | Nor can it be ~said that evil has no "per se" cause, but
379 1, 49 | it would then follow that evil would not exist in the many,
380 1, 49 | 1/1~OBJ 6: Further, the evil of the effect is reduced
381 1, 49 | effect is reduced to the evil of the ~cause; because the
382 1, 49 | we must suppose one first evil as the cause of every ~evil.~
383 1, 49 | evil as the cause of every ~evil.~Aquin.: SMT FP Q[49] A[
384 1, 49 | one first ~principle of evil, as there is one first principle
385 1, 49 | Q[5], A[3]); ~and that evil can exist only in good as
386 1, 49 | there cannot be a supreme evil; because, as was shown above ~(
387 1, 49 | Q[48], A[4]), although evil always lessens good, yet
388 1, 49 | 5) that "if ~the wholly evil could be, it would destroy
389 1, 49 | for something to be wholly evil), evil ~itself would be
390 1, 49 | something to be wholly evil), evil ~itself would be taken away,
391 1, 49 | because the very nature of evil is against the idea of a
392 1, 49 | principle; both because every evil is caused by good, as was
393 1, 49 | above ~(A[1]), and because evil can be only an accidental
394 1, 49 | one good and the other ~evil, fell into this error from
395 1, 49 | nature of that thing was evil; as, for instance, if one
396 1, 49 | that the nature of fire was evil because it burnt the house
397 1, 49 | 48], A[3]). Hence, since evil is privation of good, as
398 1, 49 | term; but privation and evil by receding from ~that term.
399 1, 49 | thing is not said to be evil and worse, by reason of ~
400 1, 49 | of ~access to the supreme evil, in the same way as it is
401 1, 49 | OBJ 4: No being is called evil by participation, but by
402 1, 49 | reduce it to any essential ~evil.~Aquin.: SMT FP Q[49] A[
403 1, 49 | 5 Para. 1/1~Reply OBJ 5: Evil can only have an accidental
404 1, 49 | to any 'per se' cause of evil is impossible. And ~to say
405 1, 49 | impossible. And ~to say that evil is in the greater number
406 1, 49 | alone can there be natural ~evil, are the smaller part of
407 1, 49 | number. In man alone does ~evil appear as in the greater
408 1, 49 | OBJ 6: In the causes of evil we do not proceed to infinity,
409 1, 49 | some good cause, whence evil follows accidentally.~
410 1, 58 | darkness, ~that is, from the evil spirits. The good angels,
411 1, 62 | inclined towards ~good and evil.~Aquin.: SMT FP Q[62] A[
412 1, 62 | able to choose good or evil. But the freedom of will
413 1, 63 | consider how angels became evil: first of all ~with regard
414 1, 63 | all ~with regard to the evil of fault; and secondly,
415 1, 63 | and secondly, as to the evil of ~punishment. Under the
416 1, 63 | consideration:~(1) Can there be evil of fault in the angels?~(
417 1, 63 | Supposing that some became evil by a sin of their own choosing,
418 1, 63 | are ~any of them naturally evil?~(5) Supposing that it is
419 1, 63 | could any one of them become evil in ~the first instant of
420 1, 63 | Thes. Para. 1/1~Whether the evil of fault can be in the angels?~
421 1, 63 | seem that there can be no evil of fault in the angels. ~
422 1, 63 | angels. ~For there can be no evil except in things which are
423 1, 63 | Therefore there can be no ~evil in them.~Aquin.: SMT FP
424 1, 63 | say that there cannot be evil in the heavenly bodies. ~
425 1, 63 | this respect ~there can be evil in them.~Aquin.: SMT FP
426 1, 63 | Therefore as there can be no evil of corruption in their nature;
427 1, 63 | so ~neither can there be evil of disorder in their natural
428 1, 63 | angels, by reason of which evil may be in them.~Aquin.:
429 1, 63 | First, when something evil is chosen; as man sins by
430 1, 63 | choosing adultery, ~which is evil of itself. Such sin always
431 1, 63 | error; ~otherwise what is evil would never be chosen as
432 1, 63 | pride, there ~followed the evil of envy in the sinning angel,
433 1, 63 | to be deceitful is to be evil. Therefore some demons are ~
434 1, 63 | may happen to have some evil connected with it; thus ~
435 1, 63 | it; thus ~fire has this evil connected with it that it
436 1, 63 | with the universal good no evil can be connected. If, then,
437 1, 63 | tend naturally to some evil; not as evil, but accidentally,
438 1, 63 | naturally to some evil; not as evil, but accidentally, as connected ~
439 1, 63 | it cannot be inclined to evil. Now it is ~manifest that
440 1, 63 | inclination towards any evil whatsoever; consequently
441 1, 63 | they ~cannot be naturally evil.~Aquin.: SMT FP Q[63] A[
442 1, 63 | particular good, with which evil may be connected. In this
443 1, 63 | a natural inclination to evil; yet only accidentally,
444 1, 63 | accidentally, inasmuch ~as evil is connected with good.~
445 1, 63 | deceit. Wherefore it is not evil ~in the fox to be sly, since
446 1, 63 | natural to him; as it is not evil in ~the dog to be fierce,
447 1, 63 | that the devil's nature is evil of itself. Since this ~opinion,
448 1, 63 | whosoever consents to another's evil ~suggestion, shall be subjected
449 1, 63 | Philosopher says (Ethic. ii, 6): "Evil is in many, but good is
450 1, 63 | regard to men, in whom ~evil comes to pass from seeking
451 1, 63 | creature can be turned to evil. In the Sacred Scripture,
452 1, 64 | the demons is obstinate in evil?~Aquin.: SMT FP Q[64] A[
453 1, 64 | demons is not obstinate in ~evil. For liberty of will belongs
454 1, 64 | ordained to good rather than to evil. ~Therefore the demons'
455 1, 64 | will is not so obstinate in evil as not to be able ~to return
456 1, 64 | have a will obstinate in evil, then their ~will would
457 1, 64 | be inclined to good and ~evil; with the exception of the
458 1, 64 | the demons is obstinate in evil.~Aquin.: SMT FP Q[64] A[
459 1, 64 | even ~such good acts to evil purpose.~Aquin.: SMT FP
460 1, 64 | good thing to be sorry for evil. But the demons ~can do
461 1, 64 | sorry, at least for the ~evil of sin; which applies to
462 1, 64 | the demons over present evil, so also ~there is fear
463 1, 64 | there is fear of future evil. Now when it is said, "He
464 1, 64 | OBJ 3: To be sorry for the evil of sin on account of the
465 1, 64 | of the will, to which the evil of sin is opposed. ~But
466 1, 64 | But to be sorry for the evil of punishment, for the evil
467 1, 64 | evil of punishment, for the evil of sin on ~account of the
468 1, 64 | of nature, to ~which the evil of punishment is opposed.
469 1, 64 | he is not sorry for the evil of sin.~Aquin.: SMT FP Q[
470 1, 64 | unto good and withheld from evil; and ~this is fittingly
471 1, 65 | corporeal creatures are evil, since ~we find them harmful
472 1, 65 | things. Now a thing is called evil, in so far as it ~is harmful.
473 1, 65 | the good God, but by an evil principle, and allege in
474 1, 65 | themselves seems simply ~evil. For they do not reflect
475 1, 65 | themselves the same ~thing may be evil in some respects, but good
476 1, 65 | bodies were essentially evil and harmful.~Aquin.: SMT
477 1, 65 | should be, but that the evil in another might be punished.
478 1, 68 | into heaven"; whereby the evil spirit is represented as ~
479 1, 73 | happened in it, or some evil been avoided. But whether
480 1, 47 | things and the other of evil things, against ~which "
481 1, 48 | distinction of good and evil; thirdly, of the distinction
482 1, 48 | principles of good and ~evil, he said that in the beginning
483 1, 49 | DISTINCTION OF GOOD AND EVIL (QQ[48]-49)~THE DISTINCTION
484 1, 49 | distinction of good and evil; and then the distinction
485 1, 49 | the first, we inquire into evil and its cause.~Aquin.: SMT
486 1, 49 | Out. Para. 3/3~Concerning evil, six points are to be considered:~(
487 1, 49 | considered:~(1) Whether evil is a nature? ~(2) Whether
488 1, 49 | is a nature? ~(2) Whether evil is found in things?~(3)
489 1, 49 | Whether good is the subject of evil?~(4) Whether evil totally
490 1, 49 | subject of evil?~(4) Whether evil totally corrupts good?~(
491 1, 49 | good?~(5) The division of evil into pain and fault.~(6)
492 1, 49 | has more the nature of evil?~Aquin.: SMT FP Q[48] A[
493 1, 49 | Thes. Para. 1/1~Whether evil is a nature?~Aquin.: SMT
494 1, 49 | OBJ 1: It would seem that evil is a nature. For every genus
495 1, 49 | genus is a nature. ~But evil is a genus; for the Philosopher
496 1, 49 | Praedic. x) that "good and ~evil are not in a genus, but
497 1, 49 | other things." Therefore evil ~is a nature.~Aquin.: SMT
498 1, 49 | species is a ~nature. But evil is a difference constituting
499 1, 49 | illiberality. Therefore evil signifies a nature.~Aquin.:
500 1, 49 | contraries is a nature. But evil and ~good are not opposed
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