Part, Question

 501   1, 49  |          fact that between good and evil ~there is a medium, and
 502   1, 49  |         there is a medium, and from evil there can be a return to
 503   1, 49  |          return to good. Therefore ~evil signifies a nature.~Aquin.:
 504   1, 49  |          what is not, acts not. But evil acts, for it corrupts ~good.
 505   1, 49  |           corrupts ~good. Therefore evil is a being and a nature.~
 506   1, 49  |             being and a nature. But evil belongs to the perfection
 507   1, 49  |          which even ~what is called evil, well ordered and in its
 508   1, 49  |            what is good." Therefore evil is a nature.~Aquin.: SMT
 509   1, 49  |     Dionysius says (Div. Nom. iv), "Evil is neither a being ~nor
 510   1, 49  |      through light. Hence also what evil is must be known from the ~
 511   1, 49  |             Hence it cannot be that evil signifies being, or any
 512   1, 49  |         must be that by the name of evil is signified the ~absence
 513   1, 49  |            is meant by saying that "evil is ~neither a being nor
 514   1, 49  |      Pythagoreans, who thought that evil was a kind of nature; and
 515   1, 49  |            of the genus of good and evil. For ~Aristotle, especially
 516   1, 49  |            And in this way good and evil are said to be genera not
 517   1, 49  |             such, has the nature of evil.~Aquin.: SMT FP Q[48] A[
 518   1, 49  |             1~Reply OBJ 2: Good and evil are not constitutive differences
 519   1, 49  |             end, therefore good and evil are specific differences
 520   1, 49  |        things; ~good in itself, but evil as the absence of the due
 521   1, 49  |          form. Thus, therefore, the evil which is a constitutive
 522   1, 49  |          the order of reason. Hence evil ~is not a constitutive difference
 523   1, 49  |           speaks ~there of good and evil in morality. Because in
 524   1, 49  |          respect, between good ~and evil there is a medium, as good
 525   1, 49  |     something rightly ~ordered, and evil as a thing not only out
 526   1, 49  |             man is foolish, but not evil." And from this evil in
 527   1, 49  |            not evil." And from this evil in morality, ~there may
 528   1, 49  |            but not from any sort of evil, for from ~blindness there
 529   1, 49  |            although blindness is an evil.~Aquin.: SMT FP Q[48] A[
 530   1, 49  |           white; and in that sense ~evil considered even as a privation
 531   1, 49  |        cause. But in these two ways evil does ~not effect anything
 532   1, 49  |     Dionysius says (Div. Nom. iv): "Evil does not act, nor is it
 533   1, 49  |            this can ~only happen to evil as joined to some good.
 534   1, 49  |          joined to some good. Hence evil neither belongs to ~the
 535   1, 49  |             Thes. Para. 1/1~Whether evil is found in things?~Aquin.:
 536   1, 49  |           OBJ 1: It would seem that evil is not found in things.
 537   1, 49  |           says (Div. Nom. iv) that "evil is distant ~from existence,
 538   1, 49  |           non-existence." Therefore evil ~is not at all found in
 539   1, 49  |           convertible. If therefore evil ~is a being in things, it
 540   1, 49  |             things, it follows that evil is a thing, which is contrary ~
 541   1, 49  |         also the good unmixed with ~evil is the greater good. But
 542   1, 49  |             made by God there is no evil.~Aquin.: SMT FP Q[48] A[
 543   1, 49  |             Now ~it is in this that evil consists, namely, in the
 544   1, 49  |              Hence it is clear that evil is found in things, as ~
 545   1, 49  |             corruption is itself an evil.~Aquin.: SMT FP Q[48] A[
 546   1, 49  |            1 Para. 1/1~Reply OBJ 1: Evil is distant both from simple
 547   1, 49  |           and neither ~therefore is evil a being. In another sense
 548   1, 49  |         privation. In this way even evil can be called a ~being.
 549   1, 49  |     considering that ~things may be evil, or that evil is said to
 550   1, 49  |         things may be evil, or that evil is said to be in things,
 551   1, 49  |           in things, believed that ~evil was a positive thing in
 552   1, 49  |           can even make good out of evil." Hence many good things
 553   1, 49  |            away if God permitted no evil to exist; for fire would
 554   1, 49  |             Thes. Para. 1/1~Whether evil is in good as in its subject?~
 555   1, 49  |           OBJ 1: It would seem that evil is not in good as its subject.
 556   1, 49  |              Div. Nom. iv, 4) that "evil ~does not exist, nor is
 557   1, 49  |           which exists." Therefore, evil is not in good as its subject.~
 558   1, 49  |           Para. 1/1~OBJ 2: Further, evil is not a being; whereas
 559   1, 49  |            Therefore, neither ~does evil require good as its subject.~
 560   1, 49  |           of another. But good and ~evil are contraries. Therefore,
 561   1, 49  |          are contraries. Therefore, evil is not in good as in its
 562   1, 49  |      Therefore also ~the subject of evil is evil. If, therefore,
 563   1, 49  |              the subject of evil is evil. If, therefore, evil is
 564   1, 49  |             is evil. If, therefore, evil is in good as in its ~subject,
 565   1, 49  |             it follows that good is evil, against what is said (Is.
 566   1, 49  |                 Woe to you who call evil good, and good evil!"~Aquin.:
 567   1, 49  |            call evil good, and good evil!"~Aquin.: SMT FP Q[48] A[
 568   1, 49  |         says (Enchiridion 14) that "evil exists only ~in good."~Aquin.:
 569   1, 49  |           As was said above (A[1]), evil imports the absence of ~
 570   1, 49  |            every absence of good is evil. For absence of good can
 571   1, 49  |           taken ~negatively, is not evil; otherwise, it would follow
 572   1, 49  |             what does not ~exist is evil, and also that everything
 573   1, 49  |            that everything would be evil, through not having ~the
 574   1, 49  |            instance, a man would be evil ~who had not the swiftness
 575   1, 49  |            a privative sense, is an evil; as, for ~instance, the
 576   1, 49  |          Therefore, the ~subject of evil is good.~Aquin.: SMT FP
 577   1, 49  |             1: Dionysius means that evil is not in existing things
 578   1, 49  |          and such "not-being" is an evil.~Aquin.: SMT FP Q[48] A[
 579   1, 49  |            3 Para. 1/1~Reply OBJ 3: Evil is not in the good opposed
 580   1, 49  |           as referring to good and ~evil in general, but not in reference
 581   1, 49  |             any particular good and evil. ~For white and black, sweet
 582   1, 49  |           say that good as such ~is evil. But this does not follow
 583   1, 49  |             Thes. Para. 1/1~Whether evil corrupts the whole good?~
 584   1, 49  |           OBJ 1: It would seem that evil corrupts the whole good.
 585   1, 49  |            by another. But good and evil are contraries. ~Therefore
 586   1, 49  |          are contraries. ~Therefore evil corrupts the whole good.~
 587   1, 49  |         says (Enchiridion 12) that "evil hurts ~inasmuch as it takes
 588   1, 49  |             is wholly taken away by evil.~Aquin.: SMT FP Q[48] A[
 589   1, 49  |           Para. 1/1~OBJ 3: Further, evil, as long as it lasts, hurts,
 590   1, 49  |            created ~good. Therefore evil wholly consumes good.~Aquin.:
 591   1, 49  |         says (Enchiridion 12) that "evil cannot ~wholly consume good."~
 592   1, 49  |            Para. 1/3~I answer that, Evil cannot wholly consume good.
 593   1, 49  |             is wholly destroyed by ~evil, and this is the good opposed
 594   1, 49  |         this is the good opposed to evil, as light is wholly destroyed ~
 595   1, 49  |         destroyed nor diminished by evil, and that is the good which
 596   1, 49  |            which is ~the subject of evil; for by darkness the substance
 597   1, 49  |         good which is diminished by evil, ~but is not wholly taken
 598   1, 49  |            good which is opposed to evil is wholly taken away; but ~
 599   1, 49  |            act, it is diminished by evil; but where it ~touches the
 600   1, 49  |             Thes. Para. 1/1~Whether evil is adequately divided into
 601   1, 49  |           OBJ 1: It would seem that evil is not adequately divided
 602   1, 49  |           every defect is a kind of evil. But in all creatures there
 603   1, 49  |         pain nor a fault. Therefore evil is ~inadequately divided
 604   1, 49  |         evils. ~Therefore not every evil is a pain or a fault.~Aquin.:
 605   1, 49  |           Further, temptation is an evil, but it is not a fault;
 606   1, 49  |              afterwards. Therefore, evil is not sufficiently divided
 607   1, 49  |         Enchiridion 12), a thing is evil "because it ~hurts." But
 608   1, 49  |           is penal. Therefore every evil comes under ~pain. ~Aquin.:
 609   1, 49  |            Para. 1/1~I answer that, Evil, as was said above (A[3])
 610   1, 49  |            its operation. Therefore evil also is twofold. ~In one
 611   1, 49  |           thing, as blindness is an evil, as also ~it is an evil
 612   1, 49  |             evil, as also ~it is an evil to be wanting in any member
 613   1, 49  |           the body. In another way ~evil exists by the withdrawal
 614   1, 49  |             the object of the will, evil, which is the privation
 615   1, 49  |         have a will. ~Therefore the evil which comes from the withdrawal
 616   1, 49  |           against the will. But the evil which consists in the ~subtraction
 617   1, 49  |           the will. Therefore every evil ~in voluntary things is
 618   1, 49  |            1/1~Reply OBJ 1: Because evil is the privation of good,
 619   1, 49  |         every defect of good is ~an evil, but the defect of the good
 620   1, 49  |            want ~of sight is not an evil in a stone, but it is an
 621   1, 49  |            in a stone, but it is an evil in an animal; since it is
 622   1, 49  |            kind of defect is not an evil as regards a creature.~Aquin.:
 623   1, 49  |             and fault do not divide evil absolutely considered, ~
 624   1, 49  |         absolutely considered, ~but evil that is found in voluntary
 625   1, 49  |            importing provocation to evil, is always an ~evil of fault
 626   1, 49  |  provocation to evil, is always an ~evil of fault in the tempter;
 627   1, 49  |           the tempted is changed to evil by the tempter he falls ~
 628   1, 49  |          thus both are contained in evil, as including ~the idea
 629   1, 49  |      Whether pain has the nature of evil more than fault has?~Aquin.:
 630   1, 49  |          seem that pain has more of evil than fault. For fault ~is
 631   1, 49  |             Therefore pain has more evil in it than fault has.~Aquin.:
 632   1, 49  |        Further, that is the greater evil which is opposed to the
 633   1, 49  |          vision of God; whereas the evil of fault is privation of ~
 634   1, 49  |         Therefore pain is a greater evil than fault.~Aquin.: SMT
 635   1, 49  |         wise workman chooses a less evil in order to prevent ~a greater,
 636   1, 49  |       Therefore fault is a ~greater evil than pain.~Aquin.: SMT FP
 637   1, 49  |             Fault has the nature of evil more than pain has; not
 638   1, 49  |           first is that one becomes evil ~by the evil of fault, but
 639   1, 49  |            one becomes evil ~by the evil of fault, but not by the
 640   1, 49  |            of fault, but not by the evil of pain, as Dionysius says ~(
 641   1, 49  |            To be punished is not an evil; but it is an evil to be ~
 642   1, 49  |           not an evil; but it is an evil to be ~made worthy of punishment."
 643   1, 49  |             will, fault has more of evil in it than pain has.~Aquin.:
 644   1, 49  |           God is the author of ~the evil of pain, but not of the
 645   1, 49  |             of pain, but not of the evil of fault. And this is because
 646   1, 49  |            And this is because the ~evil of pain takes away the creature'
 647   1, 49  |             uncreated good. But the evil of fault is properly opposed
 648   1, 49  |          plain that fault has more ~evil in it than pain has. ~Aquin.:
 649   1, 50  |            Para. 1/1 - THE CAUSE OF EVIL (THREE ARTICLES)~We next
 650   1, 50  |           inquire into the cause of evil. Concerning this there are
 651   1, 50  |            good can be the cause of evil?~(2) Whether the supreme
 652   1, 50  |          good, God, is the cause of evil?~(3) Whether there be any
 653   1, 50  |        Whether there be any supreme evil, which is the first cause
 654   1, 50  |            good can be the cause of evil?~Aquin.: SMT FP Q[49] A[
 655   1, 50  |         good cannot be the cause of evil. For it is ~said (Mt. 7:
 656   1, 50  |             tree cannot bring forth evil fruit."~Aquin.: SMT FP Q[
 657   1, 50  |           the cause of another. But evil is ~the contrary to good.
 658   1, 50  |         good cannot be the cause of evil.~Aquin.: SMT FP Q[49] A[
 659   1, 50  |             a deficient ~cause. But evil is a deficient effect. Therefore
 660   1, 50  |          everything deficient is an evil. Therefore the ~cause of
 661   1, 50  |             Therefore the ~cause of evil can only be evil.~Aquin.:
 662   1, 50  |           cause of evil can only be evil.~Aquin.: SMT FP Q[49] A[
 663   1, 50  |            says (Div. Nom. iv) that evil has no cause. ~Therefore
 664   1, 50  |            good is not the cause of evil.~Aquin.: SMT FP Q[49] A[
 665   1, 50  |           is no ~possible source of evil except good."~Aquin.: SMT
 666   1, 50  |             must be said that every evil in some way has a cause. ~
 667   1, 50  |          some way has a cause. ~For evil is the absence of the good,
 668   1, 50  |           that good is the cause of evil by way of the material ~
 669   1, 50  |             good is the ~subject of evil. But evil has no formal
 670   1, 50  |           the ~subject of evil. But evil has no formal cause, rather
 671   1, 50  |        which is ordered to the end. Evil, ~however, has a cause by
 672   1, 50  |             this, we must know that evil is caused in the action ~
 673   1, 50  |           the effect. In the action evil is caused by reason of the
 674   1, 50  |            lame. On the other hand, evil is caused in a thing, but
 675   1, 50  |           the ~contrary. Hence that evil and corruption befall air
 676   1, 50  |              Hence it is true ~that evil in no way has any but an
 677   1, 50  |          thus is good the ~cause of evil.~Aquin.: SMT FP Q[49] A[
 678   1, 50  |             i): "The Lord calls an ~evil will the evil tree, and
 679   1, 50  |             calls an ~evil will the evil tree, and a good will a
 680   1, 50  |          the movement itself ~of an evil will is caused by the rational
 681   1, 50  |           thus good is the cause of evil.~Aquin.: SMT FP Q[49] A[
 682   1, 50  |            Good does not cause that evil which is contrary to itself, ~
 683   1, 50  |             itself, ~but some other evil: thus the goodness of the
 684   1, 50  |         goodness of the fire causes evil to the ~water, and man,
 685   1, 50  |       nature, causes an act morally evil. And, ~as explained above (
 686   1, 50  |            3 Para. 1/1~Reply OBJ 3: Evil has a deficient cause in
 687   1, 50  |       defect belonging to it. Hence evil never follows in ~the effect,
 688   1, 50  |           effect, unless some other evil pre-exists in the agent
 689   1, 50  |            4 Para. 1/1~Reply OBJ 4: Evil has no direct cause, but
 690   1, 50  |          good, God, is the cause of evil?~Aquin.: SMT FP Q[49] A[
 691   1, 50  |          good, God, is the cause of evil. ~For it is said (Is. 45:
 692   1, 50  |         making peace, and creating ~evil." And Amos 3:6, "Shall there
 693   1, 50  |           Amos 3:6, "Shall there be evil in a city, which the Lord
 694   1, 50  |            But good is the cause of evil, as was said above (A[1]). ~
 695   1, 50  |             follows that also every evil is from God.~Aquin.: SMT
 696   1, 50  |           all ~perdition and of all evil.~Aquin.: SMT FP Q[49] A[
 697   1, 50  |           God is not the ~author of evil because He is not the cause
 698   1, 50  |           what was said (A[1]), the evil which ~consists in the defect
 699   1, 50  |             Q[4], A[1]). Hence, the evil which consists in defect
 700   1, 50  |              Body Para. 2/2~But the evil which consists in the corruption
 701   1, 50  |            God is the author of the evil which is penalty, but not ~
 702   1, 50  |            penalty, but not ~of the evil which is fault, by reason
 703   1, 50  |         These passages refer to the evil of penalty, and not to the ~
 704   1, 50  |            penalty, and not to the ~evil of fault.~Aquin.: SMT FP
 705   1, 50  |        Whether there be one supreme evil which is the cause of every
 706   1, 50  |         which is the cause of every evil?~Aquin.: SMT FP Q[49] A[
 707   1, 50  |           that there is one supreme evil which is the cause ~of every
 708   1, 50  |        which is the cause ~of every evil. For contrary effects have
 709   1, 50  |           15: "Good is set against ~evil, and life against death;
 710   1, 50  |          one of good, the other of ~evil.~Aquin.: SMT FP Q[49] A[
 711   1, 50  |           also, there is a supreme ~evil opposed to it as the cause
 712   1, 50  |            it as the cause of every evil.~Aquin.: SMT FP Q[49] A[
 713   1, 50  |           better things, so we find evil and ~worse. But good and
 714   1, 50  |            what is best. ~Therefore evil and worse are so considered
 715   1, 50  |           relation to some supreme ~evil.~Aquin.: SMT FP Q[49] A[
 716   1, 50  |    essential. ~But things which are evil among us are evil not essentially,
 717   1, 50  |         which are evil among us are evil not essentially, but by ~
 718   1, 50  |          for some supreme essential evil, ~which is the cause of
 719   1, 50  |         which is the cause of every evil.~Aquin.: SMT FP Q[49] A[
 720   1, 50  |             the accidental cause of evil. Therefore, we must suppose ~
 721   1, 50  |          must suppose ~some supreme evil which is the "per se" cause
 722   1, 50  |            Nor can it be ~said that evil has no "per se" cause, but
 723   1, 50  |           it would then follow that evil would not exist in the many,
 724   1, 50  |             1/1~OBJ 6: Further, the evil of the effect is reduced
 725   1, 50  |            effect is reduced to the evil of the ~cause; because the
 726   1, 50  |           we must suppose one first evil as the cause of every ~evil.~
 727   1, 50  |         evil as the cause of every ~evil.~Aquin.: SMT FP Q[49] A[
 728   1, 50  |             one first ~principle of evil, as there is one first principle
 729   1, 50  |              Q[5], A[3]); ~and that evil can exist only in good as
 730   1, 50  |           there cannot be a supreme evil; because, as was shown above ~(
 731   1, 50  |              Q[48], A[4]), although evil always lessens good, yet
 732   1, 50  |             5) that "if ~the wholly evil could be, it would destroy
 733   1, 50  |          for something to be wholly evil), evil ~itself would be
 734   1, 50  |       something to be wholly evil), evil ~itself would be taken away,
 735   1, 50  |          because the very nature of evil is against the idea of a
 736   1, 50  |       principle; both because every evil is caused by good, as was
 737   1, 50  |          above ~(A[1]), and because evil can be only an accidental
 738   1, 50  |             one good and the other ~evil, fell into this error from
 739   1, 50  |            nature of that thing was evil; as, for instance, if one
 740   1, 50  |         that the nature of fire was evil because it burnt the house
 741   1, 50  |            48], A[3]). Hence, since evil is privation of good, as
 742   1, 50  |             term; but privation and evil by receding from ~that term.
 743   1, 50  |             thing is not said to be evil and worse, by reason of ~
 744   1, 50  |           of ~access to the supreme evil, in the same way as it is
 745   1, 50  |           OBJ 4: No being is called evil by participation, but by
 746   1, 50  |         reduce it to any essential ~evil.~Aquin.: SMT FP Q[49] A[
 747   1, 50  |            5 Para. 1/1~Reply OBJ 5: Evil can only have an accidental
 748   1, 50  |            to any 'per se' cause of evil is impossible. And ~to say
 749   1, 50  |        impossible. And ~to say that evil is in the greater number
 750   1, 50  |         alone can there be natural ~evil, are the smaller part of
 751   1, 50  |          number. In man alone does ~evil appear as in the greater
 752   1, 50  |             OBJ 6: In the causes of evil we do not proceed to infinity,
 753   1, 50  |             some good cause, whence evil follows accidentally.~
 754   1, 59  |        darkness, ~that is, from the evil spirits. The good angels,
 755   1, 63  |          inclined towards ~good and evil.~Aquin.: SMT FP Q[62] A[
 756   1, 63  |              able to choose good or evil. But the freedom of will
 757   1, 64  |          consider how angels became evil: first of all ~with regard
 758   1, 64  |             all ~with regard to the evil of fault; and secondly,
 759   1, 64  |             and secondly, as to the evil of ~punishment. Under the
 760   1, 64  |     consideration:~(1) Can there be evil of fault in the angels?~(
 761   1, 64  |          Supposing that some became evil by a sin of their own choosing,
 762   1, 64  |          are ~any of them naturally evil?~(5) Supposing that it is
 763   1, 64  |        could any one of them become evil in ~the first instant of
 764   1, 64  |         Thes. Para. 1/1~Whether the evil of fault can be in the angels?~
 765   1, 64  |           seem that there can be no evil of fault in the angels. ~
 766   1, 64  |        angels. ~For there can be no evil except in things which are
 767   1, 64  |          Therefore there can be no ~evil in them.~Aquin.: SMT FP
 768   1, 64  |            say that there cannot be evil in the heavenly bodies. ~
 769   1, 64  |          this respect ~there can be evil in them.~Aquin.: SMT FP
 770   1, 64  |        Therefore as there can be no evil of corruption in their nature;
 771   1, 64  |            so ~neither can there be evil of disorder in their natural
 772   1, 64  |          angels, by reason of which evil may be in them.~Aquin.:
 773   1, 64  |               First, when something evil is chosen; as man sins by
 774   1, 64  |        choosing adultery, ~which is evil of itself. Such sin always
 775   1, 64  |           error; ~otherwise what is evil would never be chosen as
 776   1, 64  |          pride, there ~followed the evil of envy in the sinning angel,
 777   1, 64  |            to be deceitful is to be evil. Therefore some demons are ~
 778   1, 64  |             may happen to have some evil connected with it; thus ~
 779   1, 64  |             it; thus ~fire has this evil connected with it that it
 780   1, 64  |          with the universal good no evil can be connected. If, then,
 781   1, 64  |              tend naturally to some evil; not as evil, but accidentally,
 782   1, 64  |      naturally to some evil; not as evil, but accidentally, as connected ~
 783   1, 64  |            it cannot be inclined to evil. Now it is ~manifest that
 784   1, 64  |             inclination towards any evil whatsoever; consequently
 785   1, 64  |           they ~cannot be naturally evil.~Aquin.: SMT FP Q[63] A[
 786   1, 64  |         particular good, with which evil may be connected. In this
 787   1, 64  |            a natural inclination to evil; yet only accidentally,
 788   1, 64  |          accidentally, inasmuch ~as evil is connected with good.~
 789   1, 64  |         deceit. Wherefore it is not evil ~in the fox to be sly, since
 790   1, 64  |        natural to him; as it is not evil in ~the dog to be fierce,
 791   1, 64  |          that the devil's nature is evil of itself. Since this ~opinion,
 792   1, 64  |     whosoever consents to another's evil ~suggestion, shall be subjected
 793   1, 64  |   Philosopher says (Ethic. ii, 6): "Evil is in many, but good is
 794   1, 64  |             regard to men, in whom ~evil comes to pass from seeking
 795   1, 64  |           creature can be turned to evil. In the Sacred Scripture,
 796   1, 65  |          the demons is obstinate in evil?~Aquin.: SMT FP Q[64] A[
 797   1, 65  |         demons is not obstinate in ~evil. For liberty of will belongs
 798   1, 65  |     ordained to good rather than to evil. ~Therefore the demons'
 799   1, 65  |         will is not so obstinate in evil as not to be able ~to return
 800   1, 65  |            have a will obstinate in evil, then their ~will would
 801   1, 65  |            be inclined to good and ~evil; with the exception of the
 802   1, 65  |          the demons is obstinate in evil.~Aquin.: SMT FP Q[64] A[
 803   1, 65  |             even ~such good acts to evil purpose.~Aquin.: SMT FP
 804   1, 65  |          good thing to be sorry for evil. But the demons ~can do
 805   1, 65  |            sorry, at least for the ~evil of sin; which applies to
 806   1, 65  |             the demons over present evil, so also ~there is fear
 807   1, 65  |             there is fear of future evil. Now when it is said, "He
 808   1, 65  |          OBJ 3: To be sorry for the evil of sin on account of the
 809   1, 65  |           of the will, to which the evil of sin is opposed. ~But
 810   1, 65  |             But to be sorry for the evil of punishment, for the evil
 811   1, 65  |         evil of punishment, for the evil of sin on ~account of the
 812   1, 65  |            of nature, to ~which the evil of punishment is opposed.
 813   1, 65  |             he is not sorry for the evil of sin.~Aquin.: SMT FP Q[
 814   1, 65  |         unto good and withheld from evil; and ~this is fittingly
 815   1, 66  |             corporeal creatures are evil, since ~we find them harmful
 816   1, 66  |       things. Now a thing is called evil, in so far as it ~is harmful.
 817   1, 66  |             the good God, but by an evil principle, and allege in
 818   1, 66  |            themselves seems simply ~evil. For they do not reflect
 819   1, 66  |   themselves the same ~thing may be evil in some respects, but good
 820   1, 66  |             bodies were essentially evil and harmful.~Aquin.: SMT
 821   1, 66  |             should be, but that the evil in another might be punished.
 822   1, 69  |           into heaven"; whereby the evil spirit is represented as ~
 823   1, 72  |             happened in it, or some evil been avoided. But whether
 824   1, 78  |        sensuality always incites to evil: whence ~it is signified
 825   1, 78  |             good, and to ~murmur at evil, inasmuch as through first
 826   1, 78  |           which it is led away from evil and made ~to cling to good."
 827   1, 78  |         that thou hast often spoken evil of ~others" (Eccles. 7:23),
 828   1, 81  |           says (Div. Nom. iv) that "evil is ~outside the scope of
 829   1, 81  |           Did. v, 2) that "good and evil," which are objects of the ~
 830   1, 81  |           far as it ~wills to repel evil, not from any sudden movement
 831   1, 82  |            I will I do not, but the evil ~which I will not, that
 832   1, 82  |            indifferent to good and ~evil choice: wherefore it is
 833   1, 84  |            for "those err that work evil" (Prov. 14:22). Therefore ~
 834   1, 91  |           in order that ~individual evil might be avoided; especially
 835   1, 91  |             that ~He can direct any evil to a good end.~Aquin.: SMT
 836   1, 93  |           while ~it remained so, no evil could exist." Now it is
 837   1, 93  |      intellect, so falsehood is its evil, as the Philosopher ~says (
 838   1, 93  |            the first man, though no evil could ~be therein; so there
 839   1, 94  |         object of which is good and evil. Wherefore some passions
 840   1, 94  |          and joy; others to what is evil, as ~fear and sorrow. And
 841   1, 94  |             in the primitive state, evil was neither ~present nor
 842   1, 94  |            Adam had no passion with evil as its object; such as fear,
 843   1, 94  |            the passions which have ~evil as their object; as meekness
 844   1, 94  |          OBJ 2: Passions which have evil for their object were incompatible ~
 845   1, 94  |            primitive state, if that evil be in the one ~affected
 846   1, 94  |           passions which ~relate to evil in another are not incompatible
 847   1, 94  |            to passions which regard evil in the same ~subject, if
 848   1, 94  |          was no interior impulse to evil, as in our present state. ~
 849   1, 96  |            of knowledge of good and evil, and to eat of ~every other
 850   1, 99  |      Further, good is stronger than evil. But by the sin of the first ~
 851   1, 99  |         parents - had committed any evil to be transmitted to their
 852   1, 99  |         descendants might have done evil; ~and therefore they would
 853   1, 101 |           the knowledge of good and evil was a material tree, so
 854   1, 101 |          good ~of obedience and the evil of rebellion. It may also
 855   1, 101 |             from all corruption and evil. Secondly, that man might
 856   1, 102 |            do good and to fly from ~evil, by precepts and prohibitions,
 857   1, 102 |             it would follow that no evil exists.~Aquin.: SMT FP Q[
 858   1, 102 |             There is nothing wholly evil in the world, for evil is
 859   1, 102 |       wholly evil in the world, for evil is ever ~founded on good,
 860   1, 102 |            something is ~said to be evil through its escaping from
 861   1, 102 |          for no ~one acts intending evil," as Dionysius says (Div.
 862   1, 107 |            Powers," who ~coerce the evil spirits; even as evil-doers
 863   1, 107 |           do the demons to ~what is evil. But it is erroneous to
 864   1, 108 |       contrary, disorder belongs to evil. But there ~is nothing disorderly
 865   1, 108 |              Good can exist without evil; whereas evil cannot exist ~
 866   1, 108 |         exist without evil; whereas evil cannot exist ~without good (
 867   1, 108 |         they abuse their nature for evil.~Aquin.: SMT FP Q[109] A[
 868   1, 108 |     detriment; because ~since to do evil belongs in a pre-eminent
 869   1, 108 |          follows that to preside in evil is to be more unhappy.~Aquin.:
 870   1, 108 |         regards negligence for the ~evil deeds of their subjects.
 871   1, 108 |              But the demons do much evil. Therefore if ~they are
 872   1, 108 |           for the punishment of the evil; or for the ~trial of the
 873   1, 108 |          Divine wisdom permits some evil to be done by bad angels
 874   1, 112 |             free-will man can avoid evil to a certain degree, but ~
 875   1, 113 |          how to make orderly use of evil by ~ordering it to good.
 876   1, 113 |           angels. Therefore all the evil we do, is due to the instigation
 877   1, 113 |        Dogmat. xlix): "Not all our ~evil thoughts are stirred up
 878   1, 116 |          says is the cause of ~the "evil eye."~Aquin.: SMT FP Q[117]
 879   1, 117 |            is of inordinate lust is evil; in ~this God does not concur.~
 880   2, 2   |            has relation to good and evil: whereas happiness ~is man'
 881   2, 2   |            is incompatible with any evil. Now all the ~foregoing
 882   2, 2   |           found both in good and in evil men. Secondly, because, ~
 883   2, 2   |             is the perfect good, no evil ~can accrue to anyone therefrom.
 884   2, 2   |           power is towards good and evil.~Aquin.: SMT FS Q[2] A[4]
 885   2, 5   |            good," it excludes every evil, and fulfils every ~desire.
 886   2, 5   |              But in this life every evil cannot be excluded. For
 887   2, 5   |             rest and exclude ~every evil. Now man naturally desires
 888   2, 5   |           false, it is in itself an evil that he should have a false ~
 889   2, 5   |            because the false is the evil of the intellect, just as
 890   2, 5   |          longer be ~truly happy, if evil be in him.~Aquin.: SMT FS
 891   2, 6   |          although in ~reality it is evil and contrary to the rational
 892   2, 6   |           so ~fear regards a future evil which is repugnant to the
 893   2, 6   |           namely, in order that the evil feared ~may be avoided.
 894   2, 6   |         order, namely, to avoid the evil feared.~Aquin.: SMT FS Q[
 895   2, 6   | circumstances, it hinders a greater evil which was feared; thus the ~
 896   2, 6   |            is, in order to avoid an evil which is ~feared. For the
 897   2, 6   |           Reply OBJ 1: Fear regards evil, but concupiscence regards
 898   2, 6   |     concupiscence regards good. Now evil ~of itself is counter to
 899   2, 6   |           22: ~"They err, that work evil." If, therefore, ignorance
 900   2, 6   |             is called "ignorance of evil choice," and ~arises from
 901   2, 7   |            their quality of good or evil. But it ~seems that circumstances
 902   2, 7   |            are found to be good or ~evil, better or worse: and this
 903   2, 8   |            and black. But ~good and evil are opposites. Therefore
 904   2, 8   |          only of good, but ~also of evil.~Aquin.: SMT FS Q[8] A[1]
 905   2, 8   |             to good, but extends to evil.~Aquin.: SMT FS Q[8] A[1]
 906   2, 8   |           says (Div. Nom. iv) that "evil is outside the ~scope of
 907   2, 8   |          referred both to good and ~evil: but to good by desiring
 908   2, 8   |             good by desiring it: to evil, by shunning it. Wherefore
 909   2, 8   |         other hand, the shunning of evil is better ~described as "
 910   2, 8   |            good, so ~nolition is of evil.~Aquin.: SMT FS Q[8] A[1]
 911   2, 8   |         Ethic. ~v, 1) that "to lack evil is considered as a good."~
 912   2, 9   |             would never be moved to evil: and yet it is the will
 913   2, 10  |              will I do not; but the evil which I will not, that I
 914   2, 10  |        which the Apostle says: "The evil which I ~will not, that
 915   2, 13  |            which has ~the aspect of evil: and in this respect, it
 916   2, 13  |     apprehended by the reason as an evil, or as ~lacking in any way.
 917   2, 15  |             from, act, yield to the evil deed and become its slave."~
 918   2, 18  |         Para. 1/3 - OF THE GOOD AND EVIL OF HUMAN ACTS, IN GENERAL (
 919   2, 18  |           now consider the good and evil of human acts. First, how
 920   2, 18  |             a human ~act is good or evil; secondly, what results
 921   2, 18  |            results from the good or evil of a ~human act, as merit
 922   2, 18  |             will be of the good and evil of human acts, in general;
 923   2, 18  |            second, of ~the good and evil of internal acts; the third,
 924   2, 18  |          the third, of the good and evil of ~external acts.~Aquin.:
 925   2, 18  |        action is good, or are there evil actions?~(2) Whether the
 926   2, 18  |              2) Whether the good or evil of a human action is derived
 927   2, 18  |             human action is good or evil in its species?~(6) Whether
 928   2, 18  |          has the species of good or evil from its end?~(7) Whether
 929   2, 18  |             the species of good ~or evil?~(11) Whether every circumstance
 930   2, 18  |           in the species of good or evil?~Aquin.: SMT FS Q[18] A[
 931   2, 18  |        action is good, or are there evil actions?~Aquin.: SMT FS
 932   2, 18  |             good, and that none is ~evil. For Dionysius says (Div.
 933   2, 18  |            says (Div. Nom. iv) that evil acts not, save in ~virtue
 934   2, 18  |          virtue of the good. But no evil is done in virtue of the
 935   2, 18  |             Therefore ~no action is evil.~Aquin.: SMT FS Q[18] A[
 936   2, 18  |             in act. Now a ~thing is evil, not according as it is
 937   2, 18  |             acts in so far as it is evil, but only according as it
 938   2, 18  |         action is good, and none is evil.~Aquin.: SMT FS Q[18] A[
 939   2, 18  |           Para. 1/1~OBJ 3: Further, evil cannot be a cause, save
 940   2, 18  |              Therefore no action is evil, but every action is good.~
 941   2, 18  |           20): "Every one that doth evil, ~hateth the light." Therefore
 942   2, 18  |             some actions of man are evil.~Aquin.: SMT FS Q[18] A[
 943   2, 18  |           We must speak of good and evil in actions as of good and ~
 944   2, 18  |             actions as of good and ~evil in things: because such
 945   2, 18  |         goodness, and is said to be evil: thus a blind man is possessed
 946   2, 18  |        inasmuch as he lives; and of evil, inasmuch as he lacks sight. ~
 947   2, 18  |           not be said ~to be either evil or good. But since this
 948   2, 18  |          and thus it is said to be ~evil: for instance if it lacks
 949   2, 18  |            1 Para. 1/1~Reply OBJ 1: Evil acts in virtue of deficient
 950   2, 18  |        deficient, there would be no evil. Consequently the action
 951   2, 18  |         certain respect, but simply evil.~Aquin.: SMT FS Q[18] A[
 952   2, 18  |           Para. 1/1~Reply OBJ 3: An evil action can have a proper
 953   2, 18  |             1/1~Whether the good or evil of a man's action is derived
 954   2, 18  |         would seem that the good or evil of an action is not derived ~
 955   2, 18  |             action is a thing. But "evil is ~not in things, but in
 956   2, 18  |               Therefore the good or evil of a human action is ~not
 957   2, 18  |             act. Therefore good and evil in actions is not derived
 958   2, 18  |          reverse. Therefore good or evil in actions is ~not derived
 959   2, 18  |         action ~is according to the evil objects that man loves.
 960   2, 18  |            above (A[1]) the good or evil of an action, as ~of other
 961   2, 18  |        natural ~things, the primary evil is when a generated thing
 962   2, 18  |          generated); so the primary evil in moral actions is that
 963   2, 18  |         this ~action is said to be "evil in its genus," genus here
 964   2, 18  |             man's action is good or evil from a circumstance?~Aquin.:
 965   2, 18  |            an action is not good or evil from a ~circumstance. For
 966   2, 18  |            7], A[1]). But "good and evil are in ~things themselves,"
 967   2, 18  |             accident. But good and ~evil belong to an action in respect
 968   2, 18  |           an action ~can be good or evil in its genus as stated above (
 969   2, 18  |          human actions are good or ~evil according to circumstances.~
 970   2, 18  |           be out of due proportion, evil is the ~result. So it is
 971   2, 18  |    circumstance ~the action will be evil.~Aquin.: SMT FS Q[18] A[
 972   2, 18  |             human action is good or evil from its end?~Aquin.: SMT
 973   2, 18  |        would seem that the good and evil in human actions are not ~
 974   2, 18  |        nothing acts with a ~view to evil." If therefore an action
 975   2, 18  |    therefore an action were good or evil from its end, no ~action
 976   2, 18  |            end, no ~action would be evil. Which is clearly false.~
 977   2, 18  |         happen to be ordained to an evil end, ~as when a man gives
 978   2, 18  |       vainglory; and conversely, an evil ~action may happen to be
 979   2, 18  |           an action is not good or ~evil from its end.~Aquin.: SMT
 980   2, 18  |             good, and if the end be evil, the thing also is ~evil."~
 981   2, 18  |            evil, the thing also is ~evil."~Aquin.: SMT FS Q[18] A[
 982   2, 18  |            in ~the latter event, an evil action results from the
 983   2, 18  |     circumstances is ordained to an evil end, or vice versa. However,
 984   2, 18  |             all those ways: since ~"evil results from any single
 985   2, 18  |             human action is good or evil in its species?~Aquin.:
 986   2, 18  |            would seem that good and evil in moral actions do not
 987   2, 18  |           the existence of good and evil in actions is ~in conformity
 988   2, 18  |         above (A[1]). But ~good and evil do not make a specific difference
 989   2, 18  |             1~OBJ 2: Further, since evil is a privation, it is a
 990   2, 18  |             a species through being evil. ~Consequently good and
 991   2, 18  |               Consequently good and evil do not diversify the species
 992   2, 18  |             from a good and from an evil action: ~thus a man is born
 993   2, 18  |        wedlock. Therefore good and ~evil actions do not differ in
 994   2, 18  |             human actions, good and evil are predicated in reference
 995   2, 18  |        accordance with reason," and evil is "to be against reason."
 996   2, 18  |             regard to its form; and evil, ~that which is against
 997   2, 18  |          the difference of good and evil considered in reference
 998   2, 18  |            is evident that good and evil diversify the species in ~
 999   2, 18  |            natural things, good and evil, inasmuch as ~something
1000   2, 18  |             accord with reason, and evil, inasmuch as it is against