Part, Question

2001   2, 75  |           18). Likewise neither can evil ~be the cause of sin, because
2002   2, 75  |           cause of sin, because the evil of punishment is a sequel
2003   2, 75  |             sequel to sin, ~and the evil of guilt is the same as
2004   2, 75  |  inordinateness of sin and of every evil is not a simple negation,
2005   2, 75  |            we are wont to say that ~evil, which consists in a certain
2006   2, 75  |             which has the nature of evil: and how this evil has a ~
2007   2, 75  |        nature of evil: and how this evil has a ~cause, has been explained.~
2008   2, 75  |            in itself the ~nature of evil, whether of punishment or
2009   2, 75  |              Wherefore accordingly, evil is not the cause of the
2010   2, 75  |          which has the character of evil. In like manner ~neither
2011   2, 75  |             efficient cause, since "evil is not an efficient ~cause,
2012   2, 75  |   inordinate, has the character of ~evil; but, in so far as it is
2013   2, 76  |         Ethic. iii, 1) that "every ~evil man is ignorant." Therefore
2014   2, 76  |            ignorance whereby "every evil man is ignorant," is not ~
2015   2, 77  |            what he has chosen is an evil, even ~in that particular
2016   2, 77  |             it is never moved to an evil, ~unless that which is not
2017   2, 77  |            will would never tend to evil, unless there were ignorance ~
2018   2, 77  |           22): "They err that ~work evil."~Aquin.: SMT FS Q[77] A[
2019   2, 77  |            pertains to avoidance of evil: for every sin ~arises either
2020   2, 77  |       inordinate ~avoidance of some evil. But each of these is reduced
2021   2, 77  |             good things, or ~avoids evil things.~Aquin.: SMT FS Q[
2022   2, 77  |             inordinate avoidance of evil ~things, as stated above (
2023   2, 77  |          pertaining to avoidance of evil. Therefore the causes of
2024   2, 77  |           Reply OBJ 4: Avoidance of evil is caused by the appetite
2025   2, 77  |       inordinately the avoidance of evil.~Aquin.: SMT FS Q[77] A[
2026   2, 77  |           relation to merit, as ~an evil passion does to sin. Now
2027   2, 77  |            a poor man. Therefore an evil passion also increases rather
2028   2, 77  |             which, in its genus, is evil, cannot be excused ~from
2029   2, 77  |          would wish never to desire evil, in which sense ~we are
2030   2, 77  |             words of Rm. 7:19: "The evil which I will not, ~that
2031   2, 78  |         certain malice. Now ~"every evil man is ignorant," according
2032   2, 78  |            22): "They err that work evil." Therefore ~no one sins
2033   2, 78  |             no one works ~intending evil." Now to sin through malice
2034   2, 78  |             the intention ~of doing evil [*Alluding to the derivation
2035   2, 78  |              malice) from ~"malum" (evil)] in sinning, because an
2036   2, 78  |            appetite incline away to evil, this is due to ~corruption
2037   2, 78  |            some ~temporal good. Now evil is merely the privation
2038   2, 78  |        wishes knowingly a spiritual evil, which is evil simply, whereby
2039   2, 78  |            spiritual evil, which is evil simply, whereby he ~is deprived
2040   2, 78  |        purpose, because ~he chooses evil knowingly.~Aquin.: SMT FS
2041   2, 78  |             a ~particular action is evil, and then man is said to
2042   2, 78  |         that a particular action is evil at ~this particular moment,
2043   2, 78  |         knowledge that a particular evil is not to be suffered for ~
2044   2, 78  |            knowledge ~that it is an evil: it is thus that a man is
2045   2, 78  |            2 Para. 1/1~Reply OBJ 2: Evil cannot be intended by anyone
2046   2, 78  |            sake of avoiding another evil, or obtaining ~another good,
2047   2, 78  |              Ethic. v, ~1) calls an evil habit by the name of malice,
2048   2, 78  |           mean the choice itself of evil (and thus ~anyone is said
2049   2, 78  |         through making ~a choice of evil), or whether by malice we
2050   2, 78  |           glad when ~they have done evil, and rejoice in most wicked
2051   2, 78  |              done through choice of evil. Now we make choice of those
2052   2, 78  |            man ~chooses a spiritual evil, that he may obtain possession
2053   2, 78  |         charity. Wherefore it is an evil, not simply, but in ~a relative
2054   2, 78  |            a simple ~but a relative evil.~Aquin.: SMT FS Q[78] A[
2055   2, 78  |          through making a choice of evil, as stated above (A[1]).
2056   2, 78  |           inclined of itself to the evil he chooses. But by the ~
2057   2, 78  |             man is inclined, not to evil but to good. Therefore ~
2058   2, 78  |            Therefore ~if he chooses evil, this must be due to something
2059   2, 78  |            the choice of something ~evil. But it happens sometimes
2060   2, 78  |        habit of a vice, may choose ~evil, which is to sin through
2061   2, 78  |          differently to good and to evil. ~Because from the very
2062   2, 78  |              by its choice, to some evil, this ~must be occasioned
2063   2, 78  |           when his will is moved to evil of its own accord. ~This
2064   2, 78  |        disposition inclining him to evil, so that, in respect of
2065   2, 78  |             that ~disposition, some evil is, as it were, suitable
2066   2, 78  |          own accord, may tend to an evil, through the removal of
2067   2, 78  |          which inclines the will to evil, is not always a habit ~
2068   2, 78  |          choosing good and choosing evil: because evil is never ~
2069   2, 78  |          and choosing evil: because evil is never ~without some good
2070   2, 78  |          can be perfect without the evil ~of fault.~Aquin.: SMT FS
2071   2, 78  |            to sin through choosing ~evil. Now he that sins through
2072   2, 78  |       through passion, also chooses evil. Therefore he ~does not
2073   2, 78  |             which is then moved ~to evil of its own accord, than
2074   2, 78  |             certain malice, chooses evil of his own accord, in ~the
2075   2, 79  |        wills, whether to good or to evil." Now sin ~consists in doing
2076   2, 79  |          having a will inclined to ~evil. Therefore God is to man
2077   2, 79  |             1~OBJ 4: Further, every evil is opposed to good. But
2078   2, 79  |            that He should cause the evil of punishment; since of
2079   2, 79  |          punishment; since of this ~evil it is written (Is. 45:7)
2080   2, 79  |              45:7) that God creates evil, and (Amos 3:6): ~"Shall
2081   2, 79  |         Amos 3:6): ~"Shall there be evil in the city which God [Vulg.: '
2082   2, 79  |           that He ~should cause the evil of fault.~Aquin.: SMT FS
2083   2, 79  |             men's wills to good and evil," ~is to be understood as
2084   2, 79  |           directly to ~good; and to evil, in so far as He does not
2085   2, 79  |    creatures that they might be an ~evil to man; this was the result
2086   2, 79  |             no one works, intending evil," as ~Dionysius states (
2087   2, 79  |           Further, some actions are evil and sinful in their species,
2088   2, 79  |             consists the nature of ~evil, but from some object, to
2089   2, 79  |             A hard heart shall fear evil at the last." ~Therefore
2090   2, 79  |           human mind in cleaving to evil, and ~turning away from
2091   2, 79  |              He would ~nowise allow evil to be done, unless He could
2092   2, 79  |          draw some good from every ~evil." Much more, therefore,
2093   2, 79  |            direct to some good, the evil of ~which He Himself is
2094   2, 79  |         hand, according to Rm. 3:8, evil should not be done, ~that
2095   2, 79  |          ensue. Now blindness is an evil. Therefore God does not ~
2096   2, 79  |              1/1~Reply OBJ 1: Every evil that God does, or permits
2097   2, 79  |          good of those in whom the ~evil is, but sometimes to the
2098   2, 79  |            4 Para. 1/1~Reply OBJ 4: Evil of fault must not be done,
2099   2, 79  |           that good may ensue; but ~evil of punishment must be inflicted
2100   2, 80  |          inspires his friends ~with evil desires"; and Bede, commenting
2101   2, 80  |           devil ~"draws the mind to evil desires"; and Isidore says (
2102   2, 80  |          the devil the perfecter of evil." But God is ~directly the
2103   2, 80  |         good things but also about ~evil things. Therefore, as God
2104   2, 80  |             devil moves him to take evil counsel, and ~consequently
2105   2, 80  |            will be determined to an evil counsel, is ~directly due
2106   2, 80  |            cannot instigate man to ~evil through his internal movements.~
2107   2, 80  |        lxxxiii, qu. 12) that "this ~evil," of which, to wit, the
2108   2, 80  |              lxxxii): "Not all our ~evil thoughts are incited by
2109   2, 81  |            more self-diffusive than evil. But the merits ~of the
2110   2, 82  |             precedes habit, because evil ~habits are not infused,
2111   2, 82  |            first, ~so conversely in evil things, the lower part of
2112   2, 84  |           money is ~the root of all evil."~Aquin.: SMT FS Q[84] A[
2113   2, 84  |            not assert that no other evil can be its root, ~but that
2114   2, 84  |            because the beginning of evil consists in turning away
2115   2, 84  |             the beginning ~of every evil.~Aquin.: SMT FS Q[84] A[
2116   2, 84  |           in ~this respect it is an evil, and evil, according to
2117   2, 84  |          respect it is an evil, and evil, according to Augustine (
2118   2, 84  |          appetite to seek it, while evil, for the ~same reason, moves
2119   2, 84  |             were: thus one seeks an evil on account ~of some attendant
2120   2, 84  |          account of some attendant ~evil.~Aquin.: SMT FS Q[84] A[
2121   2, 84  |             account of an attendant evil ~occurs in two ways. For
2122   2, 84  |           far as he knows ~not that evil should not be done that
2123   2, 85  |              Enchiridion xiv) that "evil does not ~exist except in
2124   2, 85  |       except in some good." But the evil of sin cannot be in the
2125   2, 85  |       matters, the will hardened to evil, ~good actions become more
2126   2, 85  |            proneness of the will to evil, according to the words
2127   2, 85  |          Man's ~senses are prone to evil from his youth" [*Vulgate: '
2128   2, 85  |            man's heart are prone to evil from his youth.'].~Aquin.:
2129   2, 85  |          either a punishment ~or an evil: since what is natural to
2130   2, 87  |           Para. 1/1~OBJ 2: Further, evil is not the cause of good.
2131   2, 87  |            effect of sin, ~which is evil.~Aquin.: SMT FS Q[87] A[
2132   2, 87  |            soul of man that worketh evil." But to work evil is to
2133   2, 87  |          worketh evil." But to work evil is to sin. ~Therefore sin
2134   2, 87  |              inasmuch as this is an evil by ~reason of its being
2135   2, 87  |       inordinate. Wherefore just as evil is accidental to ~the sinner'
2136   2, 87  |          punishment, and that is an evil: for Dionysius says (Div.
2137   2, 87  |         that ~"punishment is not an evil, but to deserve punishment
2138   2, 87  |          punishment is a species of evil, as stated in ~the FP, Q[
2139   2, 87  |            the FP, Q[48], A[5]. Now evil is privation of good. And
2140   2, 87  |           such cases the loss is an evil to ~man, not simply but
2141   2, 88  |             be generically ~good or evil according to their matter
2142   2, 88  |             proper principle ~of an evil act, as we have said above
2143   2, 88  |           Para. 1/1~OBJ 3: Further, evil and good differ more than
2144   2, 88  |            of which are generically evil. But a circumstance makes
2145   2, 88  |             makes a good act ~to be evil, as when a man gives an
2146   2, 88  |           not make a good act to be evil, unless ~it constitute the
2147   2, 88  |          good is more distant ~from evil, than venial from mortal
2148   2, 88  |            sin. But an act which is evil in ~itself, can become good;
2149   2, 88  |             those things ~which are evil in themselves, cannot be
2150   2, 90  |    extrinsic principle inclining to evil is the devil, of whose temptations ~
2151   2, 91  |           what is good and what ~is evil."~Aquin.: SMT FS Q[91] A[
2152   2, 91  |            what is good and what is evil, which is the function ~
2153   2, 91  |         cannot punish or forbid all evil deeds: since while aiming
2154   2, 91  |           order, therefore, that no evil might remain unforbidden
2155   2, 91  |         itself, as an ~incentive to evil. It is not thus that it
2156   2, 92  |         Ethic. v, 1). Some acts are evil generically, viz. acts of
2157   2, 92  |            1: Just as to cease from evil is a kind of good, so a ~
2158   2, 92  |        becoming accustomed to avoid evil and fulfill what is ~good,
2159   2, 93  |        order ~to restrain them from evil, as explained above (Q[92],
2160   2, 93  |          the law, who refrains from evil deeds, ~through fear of
2161   2, 94  |            be done and pursued, and evil is to be avoided." All ~
2162   2, 94  |        apprehends as man's good (or evil) belongs ~to the precepts
2163   2, 94  |           the nature of an end, and evil, the nature of a ~contrary,
2164   2, 94  |             and their contraries as evil, and ~objects of avoidance.
2165   2, 94  |            perverted by passion, or evil habit, or an evil disposition
2166   2, 94  |       passion, or evil habit, or an evil disposition of nature; ~
2167   2, 94  |           good ~which are naturally evil; which perversion stood
2168   2, 94  |          the human heart, either by evil persuasions, just as in ~
2169   2, 95  |         such to be ~restrained from evil by force and fear, in order
2170   2, 95  |            satisfying his lusts and evil passions, which other animals
2171   2, 96  |             should abstain from all evil. Otherwise these imperfect
2172   2, 97  |         acted ~against the law, did evil. Therefore by multiplying
2173   2, 97  |          custom yield to authority: evil customs should be ~eradicated
2174   2, 97  |             yet the act will not be evil. And when ~such cases are
2175   2, 97  |             be the occasion of some evil, as ~explained above (Q[
2176   2, 98  |             should remove, not only evil, but also ~the occasions
2177   2, 98  |          but also ~the occasions of evil. But the Old Law was an
2178   2, 98  |              not as though ~it were evil, but as being weak and useless
2179   2, 99  |             lawful, things that are evil in ~themselves. Hence there
2180   2, 99  |          avoidance of some contrary evil. Hence it was necessary
2181   2, 99  |         wicked, to the good and the evil, to the clean and to the ~
2182   2, 100 |        instance, that one should do evil to no man, and other similar ~
2183   2, 100 |             33:15: "Turn ~away from evil, and do good," and Is. 1:
2184   2, 100 |             those who are prone to ~evil, as stated in Ethic. x,
2185   2, 100 |        should do anything unjust or evil, such precepts ~would not
2186   2, 100 |             forbidden ~all kinds of evil desires.~Aquin.: SMT FS
2187   2, 101 |        kinds of men: some, prone to evil, who ~have to be coerced
2188   2, 102 |           of ~knowledge of good and evil was not that this tree was
2189   2, 102 |             this tree was naturally evil: and ~yet this prohibition
2190   2, 102 |          linen garment signified an evil life arising from bitterness
2191   2, 102 |          clothes, and gives them an evil smell. Afterwards a sacrifice
2192   2, 102 |            of their body, i.e. ~all evil thoughts. They should, moreover,
2193   2, 102 |             distinction of good and evil. While chewing the ~cud
2194   2, 102 |          versa, has an incentive to evil desires, and offers an occasion
2195   2, 103 |   fornication is forbidden as being evil ~in itself: which opinion
2196   2, 105 |            death was an unmitigated evil for the Jews, who did everything
2197   2, 108 |             external works that are evil in themselves, but also
2198   2, 108 |           and from the occasions of evil deeds. In the second place
2199   2, 108 |            lest we be led astray by evil ~influences. Moreover, He
2200   2, 109 |           life and ~death, good and evil; that which he shall choose
2201   2, 109 |            power to ~choose good or evil; and thus man can avoid
2202   2, 109 |            any good or avoiding any evil, many things ~happen for
2203   2, 109 |            that he may be kept from evil till the ~end of his life.
2204   2, 110 |           does not ~regard good and evil, as does natural power.
2205   2, 111 |              which hitherto ~willed evil, begins to will good. And
2206   2, 113 |      ungodly. For we withdraw from ~evil before drawing near to good,
2207   2, 113 |             33:15: "Turn away from ~evil, and do good." Now the remission
2208   2, 113 |      regards the turning away ~from evil, and the infusion of grace
2209   2, 113 |             the ~ungodly is bent on evil. Hence, since God in justifying
2210   2, 114 |          flexible towards good ~and evil, there are two ways of obtaining
2211   2, 114 |           as good is to merit so is evil to demerit. But on ~account
2212   2, 114 |             to ~the good and to the evil, to the clean and to the
2213   2, 114 |       substance of temporal good or evil; but not as regards the ~
2214   2, 1   |            false, considered as the evil of the intellect, as the
2215   2, 1   |             stand under ~being, nor evil under goodness. It follows
2216   2, 7   |           the object of fear is an ~evil, as stated above (FS, Q[
2217   2, 7   |           movements is ~the good or evil apprehended: and consequently
2218   2, 7   |         from which is the greatest ~evil, and to which it is wicked
2219   2, 7   |             instance, that it is an evil either not to submit to
2220   2, 9   |             knowledge. For, even as evil ~is the cause of sorrow
2221   2, 9   |           good to light rather than evil, since the latter is ~known
2222   2, 9   |            latter is ~known through evil: for "the straight line
2223   2, 9   |           has been mastered by the ~evil which he coveted as though
2224   2, 10  |             happens in one way, but evil in many ways," according
2225   2, 10  |       reason the ~Pythagoreans held evil to be infinite.~Aquin.:
2226   2, 10  |            may be considered as an ~evil, and in this case the good
2227   2, 10  |      Further, every good diminishes evil. Now there is some good
2228   2, 10  |            blasphemies, or by their evil persuasions, or even by ~
2229   2, 10  |      therefrom, ~or because of some evil avoided. Thus from the fact
2230   2, 10  |     perchance ~in order to avoid an evil, e.g. the scandal or disturbance
2231   2, 11  |       Christ: and such a man has an evil will, so to say, in respect ~
2232   2, 11  |     speedily pronounced against the evil, the children of men commit ~
2233   2, 12  |            wicked heart he deviseth evil, and at all times he ~soweth
2234   2, 12  |            his will, which tends to evil. The result is that "he
2235   2, 12  |             a wicked heart deviseth evil, and . . . soweth discord,"
2236   2, 12  |               a thing is said to be evil ~because it does harm. Now
2237   2, 12  |             on the intention of the evil will, rather than ~on the
2238   2, 12  |          meritorious in them, while evil is demeritorious. In ~the
2239   2, 12  |         like manner, in the damned, evil is not ~demeritorious, but
2240   2, 13  |        through the very choosing of evil, as explained above (FS,
2241   2, 13  |          prevented ~the choosing of evil, is rejected or removed;
2242   2, 13  |       indifferent to either good or evil. ~Now, so long as man is
2243   2, 13  |            to perfect day." Now, in evil things, the perfect is the
2244   2, 13  |             perfect is the greatest evil, ~as the Philosopher states (
2245   2, 13  |          being ~vehemently moved to evil, while but feebly attached
2246   2, 13  |        Movement both in good and in evil is made, for the most ~part,
2247   2, 13  |          man progresses in good or ~evil: and yet in both cases,
2248   2, 13  |            from a greater (good or ~evil) than another man does.
2249   2, 13  |           can be perfect in good or evil according to its genus,
2250   2, 13  |       regards the series of good or evil actions whereby a man ~progresses
2251   2, 13  |          man ~progresses in good or evil.~Aquin.: SMT SS Q[14] A[
2252   2, 14  |       people," ~for, since it is an evil, it could not be from God,
2253   2, 18  |      Whether worldly fear is always evil?~(4) Whether servile fear
2254   2, 18  |         object of fear ~is a future evil, as stated above (FS, Q[
2255   2, 18  |             But God is free ~of all evil, since He is goodness itself.
2256   2, 18  |           fear those ~things whence evil comes to us." But evil comes
2257   2, 18  |       whence evil comes to us." But evil comes to us, not from God,
2258   2, 18  |            one of which is the very evil which a man ~shrinks from,
2259   2, 18  |        other is that from which the evil may come. ~Accordingly,
2260   2, 18  |           there may come to us some evil either from Him or in relation
2261   2, 18  |            From Him there comes the evil of punishment, but this
2262   2, 18  |             punishment, but this is evil not ~absolutely but relatively,
2263   2, 18  |           ordered to an end, while ~evil implies lack of this order,
2264   2, 18  |              last end is altogether evil, and such is the evil of
2265   2, 18  |    altogether evil, and such is the evil of fault. On the other ~
2266   2, 18  |              On the other ~hand the evil of punishment is indeed
2267   2, 18  |             punishment is indeed an evil, in so far as it is the ~
2268   2, 18  |            3~In relation to God the evil of fault can come to us,
2269   2, 18  |        object of fear as being the ~evil which a man shuns.~Aquin.:
2270   2, 18  |          Para. 1/1~Reply OBJ 3: The evil of fault is not from God
2271   2, 18  |           we forsake God: while the evil of punishment is from ~God
2272   2, 18  |             fears is either good or evil. But there is ~a fear, viz.
2273   2, 18  |          believe and ~tremble," nor evil, since it is in Christ,
2274   2, 18  |              so is fear ~about some evil. Now "concupiscence of the
2275   2, 18  |           the object of fear ~is an evil, sometimes, on account of
2276   2, 18  |         adheres to Him. This latter evil ~is twofold, viz. evil of
2277   2, 18  |       latter evil ~is twofold, viz. evil of punishment, and evil
2278   2, 18  |             evil of punishment, and evil of fault.~Aquin.: SMT SS
2279   2, 18  |            is ~possible to fear the evil of fault, the question has
2280   2, 18  |        turning to God, while moral ~evil consists chiefly in turning
2281   2, 18  |            above imply either moral evil or moral good. Now natural
2282   2, 18  |       presupposed to moral good and evil, and so it is not numbered
2283   2, 18  |      Whether worldly fear is always evil?~Aquin.: SMT SS Q[19] A[
2284   2, 18  |          worldly fear is not always evil. Because ~regard for men
2285   2, 18  |          worldly fear is not always evil.~Aquin.: SMT SS Q[19] A[
2286   2, 18  |          worldly fear is not always evil.~Aquin.: SMT SS Q[19] A[
2287   2, 18  |             in us naturally, is not evil, ~since our natural gifts
2288   2, 18  |         worldly fear is not always ~evil.~Aquin.: SMT SS Q[19] A[
2289   2, 18  |             Now nothing but what is evil is ~forbidden by God. Therefore
2290   2, 18  |           Therefore worldly fear is evil.~Aquin.: SMT SS Q[19] A[
2291   2, 18  |             of wealth, ~and this is evil. Accordingly worldly love
2292   2, 18  |             worldly love ~is always evil. Now fear is born of love,
2293   2, 18  |             worldly love as from an evil root, for ~which reason
2294   2, 18  |       reason worldly fear is always evil.~Aquin.: SMT SS Q[19] A[
2295   2, 18  |           wrath upon him ~that doth evil." To fear the secular power
2296   2, 18  |           if the use of a ~thing is evil, the thing itself is evil.
2297   2, 18  |           evil, the thing itself is evil. Now the use of servile
2298   2, 18  |             use of servile fear is ~evil, for according to a gloss
2299   2, 18  |           Therefore servile fear is evil.~Aquin.: SMT SS Q[19] A[
2300   2, 18  |            mercenary love is always evil. Therefore servile fear
2301   2, 18  |            On the contrary, Nothing evil is from the Holy Ghost.
2302   2, 18  |      Therefore servile fear ~is not evil.~Aquin.: SMT SS Q[19] A[
2303   2, 18  |           that servile fear may be ~evil. For servitude is opposed
2304   2, 18  |         fear, servile fear would be evil simply, even as adultery
2305   2, 18  |        simply, even as adultery is ~evil simply, because that which
2306   2, 18  |           is feared as the greatest evil, ~which is the case with
2307   2, 18  |          not feared as the greatest evil, which is the case with
2308   2, 18  |           good, but is servility is evil.~Aquin.: SMT SS Q[19] A[
2309   2, 18  |            mercenary love is always evil. But servile fear, as to
2310   2, 18  |            feared as the ~principal evil.~Aquin.: SMT SS Q[19] A[
2311   2, 18  |            proper object of fear is evil. And since acts and ~habits
2312   2, 18  |   correspond to ~different kinds of evil.~Aquin.: SMT SS Q[19] A[
2313   2, 18  |              Body Para. 2/2~Now the evil of punishment, from which
2314   2, 18  |          differs ~specifically from evil of fault, which filial fear
2315   2, 18  |              as being the principal evil in opposition to ~the good
2316   2, 18  |           wit, a man fears a ~penal evil, not because it separates
2317   2, 18  |          neither does he dread this evil as being the principal evil.
2318   2, 18  |         evil as being the principal evil. Such ~fear of punishment
2319   2, 18  |           is dreaded as a principal evil, as ~explained above (AA[
2320   2, 18  |           good, while fear ~regards evil. Since, then, hope is a
2321   2, 18  |     principal object of fear is the evil ~shunned, and in this way,
2322   2, 18  |            fear principally regards evil, the avoidance of ~which
2323   2, 18  |            every fear is about some evil, since ~evil is the object
2324   2, 18  |             about some evil, since ~evil is the object of fear, as
2325   2, 18  |            regards good, ~and fear, evil. Now hope will not be in
2326   2, 18  |       object of ~fear is a possible evil, just as the proper object
2327   2, 18  |     avoidance of a possible arduous evil, for little evils inspire
2328   2, 18  |            own order, so ~a thing's evil consists in forsaking its
2329   2, 18  |             Hence, just as it is an evil for a rational creature
2330   2, 18  |           creature, so too is it an evil for it, if it ~submit not
2331   2, 18  |           or contemn Him. ~Now this evil is possible to a rational
2332   2, 18  |     Therefore the avoidance of this evil that consists in non-subjection
2333   2, 18  |          there is avoidance of this evil as ~of something altogether
2334   2, 18  |          fear that is ~afraid of an evil which might possibly occur,
2335   2, 18  |            fear is sure of avoiding evil. Because chaste fear denotes
2336   2, 18  |       solicitude, and anxiety about evil, but not the fear which
2337   2, 19  |             tree cannot bring forth evil fruit" (Mt. 7:18). Now ~
2338   2, 19  |             correspond to good ~and evil in the appetite. Consequently
2339   2, 19  |             to a false intellect is evil in itself and ~sinful. Now
2340   2, 19  |             19) that "no man ~makes evil use of virtue." Secondly,
2341   2, 19  |              in so far as man makes evil use of those ~good things,
2342   2, 19  |           OBJ 2: Further, a greater evil is opposed to a greater
2343   2, 20  |            to a false intellect, is evil ~in itself and sinful. Now
2344   2, 22  |      charity. Such an act is always evil: ~thus Augustine says (Contra
2345   2, 23  |             who persevered, and for evil ~in those who fell, and
2346   2, 23  |     whatever is unsuitable, to seem evil. For as the taste judges
2347   2, 24  |            do not speak of good or ~evil befalling such like things,
2348   2, 24  |         body was created, not by an evil principle, as the ~Manicheans
2349   2, 24  |           we ought not to love the ~evil effects of sin and the corruption
2350   2, 24  |             out of charity, desire ~evil things for the wicked, according
2351   2, 24  |          injustice, which was their evil. Such hatred is ~perfect,
2352   2, 24  |            Now hatred of a person's evil is equivalent to love of ~
2353   2, 24  |        present, past and future, is evil and horrible; nor do they
2354   2, 24  |       implies love of that which is evil in ~another.~Aquin.: SMT
2355   2, 24  |         bound, of being overcome by evil, ~but also wish to overcome
2356   2, 24  |           but also wish to overcome evil by good [*Rm. 12:21], which
2357   2, 25  |        ought not to give way to any evil of sin, which counteracts
2358   2, 26  |           good we hope for, or some evil to be ~feared. Therefore
2359   2, 27  |         good or afflicted with some evil. ~Now charity is love of
2360   2, 27  |  incompatible with any admixture of evil: hence the ~Apostle says (
2361   2, 27  |             save on account of some evil. ~Now every evil implies
2362   2, 27  |            of some evil. ~Now every evil implies lack of participation
2363   2, 28  |             There can be concord in evil between wicked men. But ~"
2364   2, 28  |           were, by the fear of some evil that besets him, such ~concord
2365   2, 28  |       certain peace ~is, seemingly, evil, else Our Lord would not
2366   2, 28  |            truly good, since every ~evil, though it may appear good
2367   2, 28  |             of inquiry:~(1) Whether evil is the cause of mercy on
2368   2, 28  |             Thes. Para. 1/1~Whether evil is properly the motive of
2369   2, 28  |            that, properly speaking, evil is not the motive of ~mercy.
2370   2, 28  |            48]~, A[6]), fault is an evil rather than punishment.
2371   2, 28  |        rather than mercy. Therefore evil does not excite mercy.~Aquin.:
2372   2, 28  |          drives it away." Therefore evil, as such, is not the motive
2373   2, 28  |            Rhet. ii, 8). Therefore ~evil, properly speaking, is not
2374   2, 28  |           is a ~kind of sorrow. Now evil is the motive of sorrow.
2375   2, 28  |             is sorrow for a visible evil, whether corruptive or distressing." ~
2376   2, 28  |            says (Rhet. ii, ~8) that evil excites our pity "when it
2377   2, 28  |      contrary to the will, as ~when evil befalls a man who has always
2378   2, 28  |             or the recollection of ~evil things; though not so keenly
2379   2, 28  |         senses. ~Hence the signs of evil move us to pity, in so far
2380   2, 28  |          represent as ~present, the evil that excites our pity.~Aquin.:
2381   2, 28  |            instance when another's ~evil comes near to us, so as
2382   2, 28  |            that ~they may fall upon evil times, as also feeble and
2383   2, 28  |            as much as one ~person's evil is displeasing to another.
2384   2, 29  |             for this would be to do evil ~rather than good.~Aquin.:
2385   2, 29  |           prevents them from doing ~evil deeds. Yet if their nature
2386   2, 29  |          under the common aspect of evil, are to be traced ~to hatred.
2387   2, 29  |      special ~aspects of good or of evil, they are to be traced to
2388   2, 30  |       wishes to free a man from the evil of sin, ~it is an act of
2389   2, 30  |       obtain help for thee from all evil." ~Aquin.: SMT SS Q[32]
2390   2, 31  |            the sin considered as an evil of the sinner himself. This
2391   2, 31  |            to do away with anyone's evil is the same as ~to procure
2392   2, 31  |            drive out our brother's ~evil, viz. sin, the removal of
2393   2, 31  |        virtue. Now sinful ~acts are evil in themselves, and cannot
2394   2, 31  |         they are ~connected with an evil end, as stated in Ethic.
2395   2, 31  |            others, but to hide your evil deeds ~with good teaching,
2396   2, 31  |           Rm. 3:8) we should not do evil ~that good may come of it.
2397   2, 31  |         should not be ~omitted lest evil befall. Now fraternal correction
2398   2, 31  |            good is not omitted lest evil should befall.~Aquin.: SMT
2399   2, 31  |          firmly persuaded that this evil result ~would be prevented
2400   2, 32  |           that hatred of a thing is evil according as the love of
2401   2, 32  |         equivalent to hatred of his evil. ~Consequently the hatred
2402   2, 32  |     contrary, A thing is said to be evil, because it hurts, as ~Augustine
2403   2, 32  |            against our neighbor are evil on two ~counts; first by
2404   2, 32  |            Further, vice is a moral evil. Now hatred regards evil
2405   2, 32  |            evil. Now hatred regards evil more than ~any other passion
2406   2, 32  |          Reply OBJ 2: Hatred of the evil that is contrary to one'
2407   2, 32  |            3 Para. 1/1~Reply OBJ 3: Evil is twofold. One is a true
2408   2, 32  |           is twofold. One is a true evil, for the reason that it ~
2409   2, 32  |           and the hatred of such an evil ~may have priority over
2410   2, 32  |             a true, but an apparent evil, which, namely, is a true
2411   2, 32  |           good, and yet is reckoned evil on account of the corruption
2412   2, 32  |           and the hatred of such an evil must needs come last. This
2413   2, 32  |             for the presence of the evil we hate. Therefore ~hatred
2414   2, 32  |            it assumes the aspect of evil. Wherefore, since envy is
2415   2, 32  |           other ~hand, hatred is of evil, which has no place in God
2416   2, 32  |            we desire our neighbor's evil according to a certain ~
2417   2, 32  |           that is in so far as that evil has the aspect of vengeance:
2418   2, 32  |            to desire his neighbor's evil, which desire is part of
2419   2, 33  |           Now this sorrow is always evil, sometimes in itself, sometimes
2420   2, 33  |          its ~effect. For sorrow is evil in itself when it is about
2421   2, 33  |           that which is ~apparently evil but good in reality, even
2422   2, 33  |            other hand, pleasure ~is evil if it is about that which
2423   2, 33  |             good but is, in truth, ~evil. Since, then, spiritual
2424   2, 33  |            about ~spiritual good is evil in itself. And yet that
2425   2, 33  |         also which is about ~a real evil, is evil in its effect,
2426   2, 33  |           is about ~a real evil, is evil in its effect, if it so
2427   2, 33  |          for ~spiritual good, it is evil on two counts, both in itself
2428   2, 33  |          sin, for by sin we mean an evil movement ~of the appetite,
2429   2, 33  |            are applied to something evil, just as they ~deserve praise
2430   2, 33  |        whereas ~moderate sorrow for evil calls for praise, while
2431   2, 33  |         again immoderate sorrow for evil, call for blame. It is in
2432   2, 33  |           for things that we reckon evil and worthless. ~Accordingly
2433   2, 34  |             man's sorrow is his own evil. Now it may ~happen that
2434   2, 34  |            apprehended as one's own evil, and in this ~way sorrow
2435   2, 34  |         reckoned as being one's own evil, in so ~far as it conduces
2436   2, 34  |             from being reckoned as ~evil for another: and in this
2437   2, 34  |            36:1: "Be not emulous of evil doers, nor envy them that
2438   2, 34  |              whereas envy is always evil.~Aquin.: SMT SS Q[36] A[
2439   2, 34  |         grieves over his neighbor's evil, so that the ~envious have
2440   2, 34  |              46): "Though ~in every evil thing that is done, the
2441   2, 34  |           gives rise ~to joy in his evil. ~
2442   2, 35  |         arouse a discord whereby an evil concord (i.e. concord ~in
2443   2, 35  |        concord (i.e. concord ~in an evil will) is destroyed, is praiseworthy.
2444   2, 35  |          who concorded together in ~evil, because Our Lord also said
2445   2, 36  |        would be ~made known - since evil is sometimes the occasion
2446   2, 37  |             is opposed to a greater evil, according ~to the Philosopher (
2447   2, 37  |          thing either in good or in evil. Now heresy results from ~
2448   2, 38  |            say to you not to resist evil"; and (Rm. 12:19): "Not
2449   2, 38  |           wrath upon him that doth ~evil"; so too, it is their business
2450   2, 38  |          good, or the avoidance ~of evil. Hence Augustine says (De
2451   2, 38  |            guilty ~impunity, and an evil will, like an internal enemy."~
2452   2, 38  |             to peace, except to the evil peace, which Our Lord "came
2453   2, 41  |            The thought or desire of evil lies hidden in the heart, ~
2454   2, 41  |     rectitude, either through being evil in itself, such as sin,
2455   2, 41  |             having an appearance of evil. Thus, for instance, if
2456   2, 41  |         provided it be done with no evil intention, yet, since it
2457   2, 41  |            a ~certain appearance of evil, and a semblance of worshipping
2458   2, 41  |              From all appearance of evil refrain yourselves." ~Scandal
2459   2, 41  |           that has an appearance of evil.~Aquin.: SMT SS Q[43] A[
2460   2, 41  |             either ~intends, by his evil word or deed, to lead another
2461   2, 41  |             tree cannot bring forth evil fruit" (Mt. 7:18). But scandal
2462   2, 41  |           men ~fail to change their evil mode of living.~Aquin.:
2463   2, 41  |            but has an appearance of evil.~Aquin.: SMT SS Q[43] A[
2464   2, 41  |             has some ~appearance of evil. On the other hand, it is
2465   2, 41  |            be done, it is no longer evil or sinful, for a sin cannot
2466   2, 42  |            it to earthly things; an evil conscience gives man ~a
2467   2, 42  |          good but also in ~avoiding evil. Now we are led by the positive
2468   2, 42  |          negative precepts to avoid evil. Therefore there ought to
2469   2, 42  |          good is more than to avoid evil, and therefore the ~positive
2470   2, 42  |         give way to his neighbor in evil, but only in good things,
2471   2, 43  |           But wisdom is directed to evil also, ~for it is written (
2472   2, 43  |          wisdom, and to depart from evil, that is understanding."
2473   2, 43  |            be truly wise, so too in evil things ~something is to
2474   2, 43  |             is said to be wise unto evil doing, ~according to Jer.
2475   2, 43  |            because it makes us shun evil, while the last thing ~is
2476   2, 44  |          OBJ 2: Just as there is an evil wisdom, as stated above (
2477   2, 44  |         good folly ~opposed to this evil wisdom, whereby man despises
2478   2, 44  |          taste is infected with ~an evil humor: and such like folly
2479   2, 45  |            and ~to the avoidance of evil. Nevertheless Augustine
2480   2, 45  |             be deceived unawares by evil ~counsel."~Aquin.: SMT SS
2481   2, 45  |        things as are fitting for an evil ~end, has false prudence,
2482   2, 45  |            take good counsel for an evil end, or for some ~particular
2483   2, 45  |          directed to both good ~and evil; or "cunning," [*{panourgia}]
2484   2, 45  |           which is directed only to evil, ~and which we have stated
2485   2, 45  |          and can discern ~good from evil counsel.~Aquin.: SMT SS
2486   2, 45  |              discerning of good and evil."~Aquin.: SMT SS Q[47] A[
2487   2, 47  |              such as "One should do evil to no man," as shown ~above (
2488   2, 47  |            and nevertheless becomes evil or unsuitable to the end,
2489   2, 47  |           of ~prudence. For when no evil is possible, no caution
2490   2, 47  |         required. Now no ~man makes evil use of virtue, as Augustine
2491   2, 47  |           foresee good and to avoid evil belong to the same ~faculty,
2492   2, 47  |        consequently, also to avoid ~evil. Therefore caution should
2493   2, 47  |             found with true, ~so is evil mingled with good, on account
2494   2, 47  |           good is often hindered by evil, and evil has ~the appearance
2495   2, 47  |         often hindered by evil, and evil has ~the appearance of good.
2496   2, 47  |           grasp of good as to avoid evil.~Aquin.: SMT SS Q[49] A[
2497   2, 47  |          and to avoid the ~opposite evil, but the avoidance of outward
2498   2, 49  |           ii, 18,19) "no man ~makes evil use of virtue." Now some
2499   2, 49  |           of virtue." Now some make evil use of {euboulia} ~(deliberating
2500   2, 49  |        counsels in order to achieve evil ends, or through committing