Part, Question

2501   2, 49  |       either in deliberating for an evil ~end, or in discovering
2502   2, 49  |              end, or in discovering evil means for attaining a good
2503   2, 51  |           says (Div. Nom. iv) that "evil results from ~each single
2504   2, 51  |           are inconstancy and every evil work." ~But jealousy pertains
2505   2, 51  |           the continent man suffers evil ~concupiscences, and the
2506   2, 52  |          since it is neither about ~evil or indifferent things (for
2507   2, 52  |            everyone declineth ~from evil." Hence fear makes us avoid
2508   2, 53  |            6]), which can extend to evil things also. ~Therefore,
2509   2, 53  |           prudence directed to some evil end, which is the aspect ~
2510   2, 53  |            3: Further, the greatest evil is opposed to the greatest
2511   2, 53  |         either for a good or for an evil end. If for a good end,
2512   2, 53  |            seemingly, and if for an evil end, it would seem to pertain
2513   2, 53  |       certain end, whether good or ~evil, a man uses means that are
2514   2, 53  |          for a good end and for an ~evil end: nor should a good end
2515   2, 53  |            heart of them that think evil things." But the thought
2516   2, 53  |         things." But the thought of evil ~things does not always
2517   2, 53  |             some end either good or evil. Now the adopting of such
2518   2, 53  |         Whoever purposes to do some evil deed, must needs devise ~
2519   2, 53  |           it happens sometimes that evil is done openly and by violence
2520   2, 53  |       Sufficient for the day is the evil ~thereof," namely, the burden
2521   2, 55  |            of unrighteous will make evil use of the thing deposited:
2522   2, 55  |            others, because they are evil, while others are good ~
2523   2, 55  |          are prescribed, and others evil because they are forbidden.~
2524   2, 56  |        which we say that this is an evil, and that a ~good": and
2525   2, 56  |              although it may become evil through being ~abused. Such
2526   2, 58  |         uncertain opinion about an ~evil, wherefore the Philosopher
2527   2, 58  |             him ~unlawfully. But an evil suspicion consists in nothing
2528   2, 58  |             ii), suspicion denotes ~evil thinking based on slight
2529   2, 58  |             First, from a man being evil in himself, and from this
2530   2, 58  |    wickedness, he is prone to think evil of ~others, according to
2531   2, 58  |        slight ~indications to think evil of him, because everyone
2532   2, 58  |         very fact that a man thinks evil of another ~without sufficient
2533   2, 58  |      happens for the most part that evil is done, since "the number
2534   2, 58  |           man's ~heart are prone to evil from his youth" (Gn. 8:21).
2535   2, 58  |       frequently ~through having an evil opinion of a good man, because
2536   2, 58  |            question of the good or ~evil of the thing about which
2537   2, 58  |             judge truly, and of his evil ~if he judge falsely because "
2538   2, 58  |    intellect, and ~the false is its evil," as stated in Ethic. vi,
2539   2, 58  |          judge of men, the good and evil in our judgment is ~considered
2540   2, 58  |      contempt if he is judged to be evil. ~For this reason we ought,
2541   2, 58  |         good feeling and not to the evil of the intellect, even as
2542   2, 58  |              apply a remedy to some evil, whether our own or another'
2543   2, 58  |        efficacious ~against a worse evil, much more is it efficacious
2544   2, 58  |        efficacious against a lesser evil. ~Secondly we may interpret
2545   2, 62  |      whatever, to do that ~which is evil in itself, according to
2546   2, 62  |            6). Now to kill a man is evil in itself, ~since we are
2547   2, 62  |              Hence, ~although it be evil in itself to kill a man
2548   2, 62  |           himself, avoids a greater evil, for ~example an unhappy
2549   2, 62  |         ultimate and ~most fearsome evil of this life is death, as
2550   2, 62  |         life, is to adopt a greater evil in ~order to avoid a lesser.
2551   2, 62  |            consent to sin, because "evil must not be done that good
2552   2, 62  |            come" (Rm. ~3:8) or that evil may be avoided especially
2553   2, 62  |           avoided especially if the evil be of small ~account and
2554   2, 62  |             Further, if the tree be evil, so is the fruit, according
2555   2, 63  |       themselves, but by destroying evil thoughts, for a man is ~
2556   2, 63  |         deals with ~undue matter is evil in its genus, as stated
2557   2, 63  |     prevented except from doing an ~evil deed; and any man can lawfully
2558   2, 63  |         order to restrain him ~from evil deeds, it would be lawful
2559   2, 63  |             precaution against some evil.~Aquin.: SMT SS Q[65] A[
2560   2, 63  |             him from doing not only evil but also good ~deeds.~Aquin.:
2561   2, 63  |           against his will. Now the evil inflicted on a man's own ~
2562   2, 64  |           cupidity arising ~from an evil intention, if, to wit, they
2563   2, 65  |              by denunciation, or by evil report, or through the judge
2564   2, 66  |             are excommunicate or of evil fame, or ~who are accused
2565   2, 66  |            thou shalt take away the evil out of the midst ~of thee,
2566   2, 67  |            Incline not my ~heart to evil words, to make excuses in
2567   2, 67  |         feareth and ~declineth from evil, the fool leapeth over and
2568   2, 67  |            how a man declines from ~evil, he does not sin.~Aquin.:
2569   2, 68  |          follow the multitude to do evil." And yet the fact ~that
2570   2, 68  |         unbelievers and persons ~of evil repute, as well as those
2571   2, 69  |         unlawful to cooperate in an evil deed, by ~counseling, helping,
2572   2, 69  |            he abuses his art for an evil end.~Aquin.: SMT SS Q[71]
2573   2, 70  |             and they continue their evil conduct through contempt
2574   2, 71  |         when a man utters a ~slight evil about someone, not intending
2575   2, 71  |          cause, for ~instance by an evil persuasion, which does not
2576   2, 71  |       because when a man is ~spoken evil of in his hearing, it is
2577   2, 71  |         produces ~good out of every evil. Hence we should none the
2578   2, 72  |     speaking, since they both speak evil secretly of ~their neighbor:
2579   2, 72  |          and yet has a semblance of evil ~through being unpleasant
2580   2, 72  |            word consist in speaking evil. Now a backbiter speaks
2581   2, 72  |            neighbor things that are evil simply, for such things
2582   2, 72  |           saying what is apparently evil, because to wit they are
2583   2, 72  |         written (Ecclus. 5:17): "An evil mark of disgrace ~is upon
2584   2, 73  |             derision is always some evil or defect. Now ~when an
2585   2, 73  |             or defect. Now ~when an evil is great, it is taken, not
2586   2, 73  |    considered to be ~slight. Now an evil may be considered to be
2587   2, 73  |           game or ~fun of another's evil or defect, because it is
2588   2, 73  |              because it is a slight evil in itself, ~this is a venial
2589   2, 73  |           be considered as a slight evil in relation to the person,
2590   2, 73  |        would seem to take another's evil seriously; whereas the ~
2591   2, 74  |         would seem to wish him some evil ~either of fault or of punishment,
2592   2, 74  |           all may be delivered from evil. Therefore it is ~unlawful
2593   2, 74  |          tell ~someone of another's evil, and this pertains to backbiting,
2594   2, 74  |   backbiting, wherefore ~tellers of evil [maledici] are sometimes
2595   2, 74  |          may omit the first kind of evil speaking which is by way ~
2596   2, 74  |              of simple assertion of evil, and consider the other
2597   2, 74  |          Hence in these two ways of evil speaking, by way of command ~
2598   2, 74  |       commands or desires another's evil, as evil, ~being intent
2599   2, 74  |          desires another's evil, as evil, ~being intent on the evil
2600   2, 74  |          evil, ~being intent on the evil itself, then evil speaking
2601   2, 74  |            on the evil itself, then evil speaking will be unlawful
2602   2, 74  |       commands or desires another's evil under the aspect of good,
2603   2, 74  |         speaker is directed not ~to evil but to good.~Aquin.: SMT
2604   2, 74  |             A[1] Body Para. 3/3~Now evil may be spoken, by commanding
2605   2, 74  |           of foretelling. Sometimes evil is spoken under the aspect
2606   2, 74  |          strictly so called with an evil ~intent: and the same answer
2607   2, 74  |          OBJ 3: To wish another man evil under the aspect of good,
2608   2, 74  |             things to which good or evil may happen, viz. rational
2609   2, 74  |          creatures: while ~good and evil are said to happen to irrational
2610   2, 74  |           Para. 1/1~OBJ 3: Further, evil deeds are worse than evil
2611   2, 74  |           evil deeds are worse than evil words. But evil deeds are ~
2612   2, 74  |          worse than evil words. But evil deeds are ~not always mortal
2613   2, 74  |              1/3~I answer that, The evil words of which we are speaking
2614   2, 74  |     speaking now are those ~whereby evil is uttered against someone
2615   2, 74  |             or desire. Now ~to wish evil to another man, or to conduce
2616   2, 74  |          man, or to conduce to that evil by commanding ~it, is, of
2617   2, 74  |       through the slightness of the evil invoked on another in cursing ~
2618   2, 74  |              But the ~curser causes evil by commanding it, whereas
2619   2, 74  |      backbiter merely ~signifies an evil already existing. Therefore
2620   2, 74  |          may be either a good or an evil deed, as appears from what
2621   2, 74  |             in the FP, Q[48], A[5], evil is twofold, evil ~of fault,
2622   2, 74  |              A[5], evil is twofold, evil ~of fault, and evil of punishment;
2623   2, 74  |        twofold, evil ~of fault, and evil of punishment; and of the
2624   2, 74  |         punishment; and of the two, evil of fault is the ~worse (
2625   2, 74  |               A[6]). Hence to speak evil of fault is worse than to ~
2626   2, 74  |             is worse than to ~speak evil of punishment, provided
2627   2, 74  |           and ~the derider to speak evil of fault, whereas it belongs
2628   2, 74  |        understand it here, to speak evil of punishment, and ~not
2629   2, 74  |             of punishment, and ~not evil of fault except under the
2630   2, 74  |             vices mentioned ~above, evil of fault is spoken by way
2631   2, 74  |             in the case ~of cursing evil of punishment is spoken,
2632   2, 74  |            includes the ~desire for evil, where if the curser desire
2633   2, 74  |            if the curser desire the evil of another's violent ~death,
2634   2, 75  |           only from things that are evil ~in themselves, but even
2635   2, 75  |          that have an appearance of evil. This ~happens in trading,
2636   2, 76  |         take ~usury from any man is evil simply, because we ought
2637   2, 76  |           order to ~avoid a greater evil, lest, to wit, through avarice
2638   2, 76  |          draws some good from every evil as ~stated in the Enchiridion (
2639   2, 77  |         good," and "to decline from evil," and the opposite vices.
2640   2, 77  |             Whether to decline from evil and to do good are parts
2641   2, 77  |           seem that to decline from evil and to do good are not ~
2642   2, 77  |          good deed ~and to avoid an evil one. But parts do not exceed
2643   2, 77  |          Therefore to ~decline from evil and to do good should not
2644   2, 77  |              33:15, "Turn away from evil and do good," ~says: "The
2645   2, 77  |              i.e. to turn away from evil, "avoids sin, the ~latter,"
2646   2, 77  |          Therefore to decline from ~evil is not a part of justice.~
2647   2, 77  |           whole. Now declining from evil is ~implied in doing good:
2648   2, 77  |             good: since no one does evil and good at the same time. ~
2649   2, 77  |            Therefore declining from evil and doing good are not parts
2650   2, 77  |      declares that ~"declining from evil and doing good" belong to
2651   2, 77  |             If we speak of good and evil in general, it belongs to ~
2652   2, 77  |             to do good and to avoid evil: and in this sense they
2653   2, 77  |          and to avoid the opposite ~evil, that, namely, which is
2654   2, 77  |           and to avoid the opposite evil.~Aquin.: SMT SS Q[79] A[
2655   2, 77  |           justice by declining from evil, that is by inflicting no
2656   2, 77  |             1~Reply OBJ 1: Good and evil are here considered under
2657   2, 77  |          special aspect of good and evil, while ~they are not reckoned
2658   2, 77  |             doing good and avoiding evil come to the same, with regard
2659   2, 77  |        Reply OBJ 2: To decline from evil, considered as a part of
2660   2, 77  |            negation, viz."not to do evil"; for this does not ~deserve
2661   2, 77  |             the will in repudiating evil, as the very term "decline" ~
2662   2, 77  |       against an ~instigation to do evil.~Aquin.: SMT SS Q[79] A[
2663   2, 77  |             thereof. Declining from evil is a more ~imperfect act,
2664   2, 77  |              even in declining from evil, as stated above (A[1],
2665   2, 77  |              distinct from avoiding evil, to which ~transgression
2666   2, 77  |             regard the avoidance of evil, so the sin of omission
2667   2, 77  |            an entire cause, whereas evil ~arises from each single
2668   2, 77  |             2: Further, the greater evil is opposed to the greater
2669   2, 77  |       justice, than to decline from evil, to which ~transgression
2670   2, 77  |           is easier to refrain from evil deeds than to ~accomplish
2671   2, 77  |             not to refrain from ~an evil deed, i.e. "to transgress,"
2672   2, 77  |             an omission, and "doing evil," which is a transgression:
2673   2, 78  |              53) - and sometimes in evil things, and then to justice
2674   2, 78  |             namely, "declining from evil," to which "innocence" ~
2675   2, 81  |           Para. 1/1~OBJ 3: Further, evil things are not to be sought
2676   2, 81  |           things which may have an ~evil result, and which man may
2677   2, 81  |                many have come to an evil end; honors, which have
2678   2, 81  |        because they cannot ~have an evil result. Such are those which
2679   2, 81  |              one must withdraw from evil before attaining good. ~
2680   2, 81  |          relating to the removal of evil.~Aquin.: SMT SS Q[83] A[
2681   2, 81  |            words, "Deliver us from ~evil."~Aquin.: SMT SS Q[83] A[
2682   2, 81  |            good precedes removal of evil.~Aquin.: SMT SS Q[83] A[
2683   2, 81  |           pray to be delivered from evil: for if we be delivered
2684   2, 81  |           Matthew, "Deliver us from evil," is omitted by Luke, so
2685   2, 81  |        himself to be delivered from evil if he be not led into ~temptation.~
2686   2, 84  |            and ~the sick, is it not evil?" Yet an animal though lame
2687   2, 84  |             in sacrifice, is it not evil?" and it behooved sacrifices
2688   2, 86  |          matter of a ~vow: some are evil, whatever their result may
2689   2, 86  |           vow, yet they may have an evil result, in which case the
2690   2, 86  |             For this could have an ~evil result if, as indeed happened,
2691   2, 86  |     particular ~case this is simply evil, or useless, or a hindrance
2692   2, 86  |          not be kept if it have an ~evil result (A[2], ad 2). Therefore
2693   2, 87  |              whatever comes from an evil seems to be unlawful, ~because
2694   2, 87  |           Mt. 7:18, "neither can an evil tree bring forth good ~fruit."
2695   2, 87  |          Now swearing comes from an evil, for it is written (Mt.
2696   2, 87  |         over and ~above these is of evil." Therefore swearing is
2697   2, 87  |           yet ~becoming a source of evil to one who makes use thereof
2698   2, 87  |            oath becomes a source of evil to him that makes evil use
2699   2, 87  |           of evil to him that makes evil use of it, ~that is who
2700   2, 87  |             the Jews have this most evil custom of swearing by the ~
2701   2, 87  |        which infirmity is indeed an evil. Accordingly ~He did not
2702   2, 87  |          which is over and above is evil,' but 'is of evil.' ~For
2703   2, 87  |          above is evil,' but 'is of evil.' ~For you do no evil; since
2704   2, 87  |            of evil.' ~For you do no evil; since you make good use
2705   2, 87  |       purpose: yet it 'comes of the evil' of the person by ~whose
2706   2, 87  |           because it is essentially evil, or because it is a hindrance
2707   2, 87  |         either case "its ~result is evil" [*Cf. Bede, Homil. xix,
2708   2, 87  |      invoked, unless it leads to an evil result, as stated.~Aquin.:
2709   2, 87  |              An oath may lead to an evil result in two ways. First, ~
2710   2, 87  |           the very outset it has an evil result, either through being ~
2711   2, 87  |       result, either through being ~evil of its very nature (as,
2712   2, 87  |       Secondly, an oath leads to an evil result through some new
2713   2, 87  |          such an oath would lead to evil results since it would ~
2714   2, 87  |             general, may be morally evil and hurtful in respect of
2715   2, 87  |          vow. Now anything ~morally evil or hurtful is incompatible
2716   2, 87  |         oath: for ~if it be morally evil it is opposed to justice,
2717   2, 90  |        metaphorically of good among evil ~things - thus we speak
2718   2, 90  |     employed by transposition in an evil sense. Thus prudence ~is
2719   2, 90  |             one and entire, whereas evil arises from each single ~
2720   2, 92  |             tree cannot bring forth evil fruit," according to Mt.
2721   2, 92  |           beginning and end ~of all evil." Therefore idolatry has
2722   2, 93  |            say ~that learning is an evil?" and again: "I could nowise
2723   2, 93  |              intelligence can be an evil." But some arts are divinatory,
2724   2, 93  |           no natural inclination to evil; because nature ~inclines
2725   2, 93  |   divination is always taken ~in an evil sense."~Aquin.: SMT SS Q[
2726   2, 94  |       through ~being directed to an evil end, as when a person gives
2727   2, 94  |            of the magic art are not evil as ~to the genus of the
2728   2, 94  |             are presages of good or evil to come. Therefore it ~seems
2729   2, 94  |            superstitiously a future evil rather than to regret the ~
2730   2, 94  |           of future events, good or evil. Nor do they observe them
2731   2, 94  |          lest it take harm from the evil eye, of which we have spoken
2732   2, 96  |            the truth). "This is the evil whereof Our Lord says (Mt. ~
2733   2, 96  |         over and above these, is of evil. But if he knows ~the man
2734   2, 96  |            lawful to make use of an evil for the sake of good, ~as
2735   2, 96  |         lawful to lead anyone to do evil. Consequently ~it is lawful
2736   2, 98  |              Q[18], A[2]) an act is evil ~generically when it bears
2737   2, 98  |              From all appearance of evil restrain ~yourselves."~Aquin.:
2738   2, 98  |             bound to repent of his ~evil intention.~Aquin.: SMT SS
2739   2, 99  |        their father incited them to evil, but because they deemed
2740   2, 102 |             for instance as are not evil except because they are
2741   2, 102 |            says (Moral. xxxv) that "evil should never be ~done out
2742   2, 104 |       whatsoever I have not done of evil; for what might I not have
2743   2, 104 |           Ecclus. 14:5, "He that is evil to himself, to whom will
2744   2, 104 |            to see good rather ~than evil. Wherefore if someone has
2745   2, 105 |            be repaying not good but evil, and this is contrary to
2746   2, 105 |            of ingratitude to return evil for good, to the second
2747   2, 105 |          the unthankful, and to the evil." Now we should prove ourselves ~
2748   2, 105 |             the more ungrateful and evil the ~other becomes, he should
2749   2, 106 |       vengeance is not ~essentially evil and unlawful.~Aquin.: SMT
2750   2, 106 |           the infliction of a penal evil on ~one who has sinned.
2751   2, 106 |            directed ~chiefly to the evil of the person on whom he
2752   2, 106 |         take ~pleasure in another's evil belongs to hatred, which
2753   2, 106 |         excuse that he ~intends the evil of one who has unjustly
2754   2, 106 |          who has unjustly inflicted evil on him, as ~neither is a
2755   2, 106 |           this is to be overcome by evil, which was forbidden by
2756   2, 106 |            21): "Be not overcome by evil, but overcome ~evil by good."~
2757   2, 106 |     overcome by evil, but overcome ~evil by good."~Aquin.: SMT SS
2758   2, 106 |          wrath upon him ~that doeth evil." If, however, a man takes
2759   2, 106 |          wicked ~punished for their evil deeds. Now the rewarding
2760   2, 106 |         fortitude or zeal to avenge evil. ~Therefore vengeance should
2761   2, 106 |         tends to ~the prevention of evil. Now some who are not influenced
2762   2, 106 |         account of the depravity or evil of the people. Therefore
2763   2, 107 |            own mouth" - nor even in evil ~things, because it is written
2764   2, 107 |        every falsehood is in itself evil, and to be avoided," as ~
2765   2, 108 |          ought to choose the lesser evil in order to avoid ~the greater:
2766   2, 108 |            action that is naturally evil in respect of its genus ~
2767   2, 108 |            a ~complete cause, while evil results from any single
2768   2, 108 |              Nom. iv). Now a lie is evil in respect of its genus,
2769   2, 108 |            that "lying is in itself evil and to be shunned, while ~
2770   2, 108 |         secondly, in respect of the evil intended; ~thirdly, accidentally.~
2771   2, 109 |        Further, good is contrary to evil. Therefore if it is evil
2772   2, 109 |            evil. Therefore if it is evil to ~simulate good, it is
2773   2, 109 |              it is good to simulate evil.~Aquin.: SMT SS Q[111] A[
2774   2, 109 |            good deeds, and if he do evil deeds, ~he is evil. But
2775   2, 109 |            he do evil deeds, ~he is evil. But this argument proves
2776   2, 109 |            man might pretend ~to be evil, by doing what is not evil
2777   2, 109 |          evil, by doing what is not evil in itself but has some appearance ~
2778   2, 109 |             has some appearance ~of evil: and nevertheless this dissimulation
2779   2, 109 |  nevertheless this dissimulation is evil, both because it is ~a lie,
2780   2, 109 |            because dissimulation is evil in itself, its sinfulness
2781   2, 109 |             whether this be good or evil.~Aquin.: SMT SS Q[111] A[
2782   2, 109 |       simulator,' for whereas he is evil within," ~he "shows himself
2783   2, 109 |          signified. Accordingly the evil ~intention in hypocrisy
2784   2, 109 |         seem to be vain rather than evil"; for the ~same applies
2785   2, 112 |           or in order to avoid some evil, the virtuous ~man will
2786   2, 113 |              Moreover, there ~is no evil in wishing to please others,
2787   2, 113 |           Para. 1/1~OBJ 2: Further, evil is contrary to good, and
2788   2, 113 |           it is ~not a sin to blame evil. Neither, then, is it a
2789   2, 113 |       humble." But detraction is an evil, as stated ~above (Q[73],
2790   2, 113 |           or of ~avoiding a certain evil. Accordingly, if a man were
2791   2, 113 |              since perhaps they are evil, according ~to Ps. 9:24, "
2792   2, 113 |            please them in something evil, according to Ps. ~52:6, "
2793   2, 113 |          Reply OBJ 2: Even to blame evil is sinful, if due circumstances
2794   2, 113 |     Wherefore even as detraction is evil, so is flattery, which is
2795   2, 113 |       Enchiridion xii), "a thing is evil because it is harmful."
2796   2, 113 |               Woe to you that ~call evil good." Secondly, by reason
2797   2, 113 |        again in order to avoid some evil, or to acquire something
2798   2, 114 |            considered as a general ~evil whence all vices arise.
2799   2, 114 |       concupiscence, it forbids all evil."~Aquin.: SMT SS Q[116]
2800   2, 115 |          they spend much on certain evil works, are not ~liberal.~
2801   2, 116 |          consists in a due measure, evil ~must of necessity ensue
2802   2, 116 |      concupiscence, it forbids all ~evil." Now the law seems to forbid
2803   2, 116 |             of covetousness is all ~evil, and so covetousness is
2804   2, 116 |             very fact that it is an evil, ~consists in the corruption
2805   2, 116 |          many things either good or evil. Now the most desirable
2806   2, 117 |             but because there is no evil that does not at some time ~
2807   2, 117 |           Ecclus. 14:5, "He that is evil to himself, to whom will
2808   2, 121 |          denotes withdrawal from an evil that entails ~difficulty,
2809   2, 121 |           hope ~is of good, fear of evil: whereas daring is about
2810   2, 121 |       reason through fear of bodily evil. Now it behooves one to
2811   2, 121 |             of reason against every evil whatsoever, since no bodily
2812   2, 121 |         itself, nor does it ~become evil because certain persons
2813   2, 121 |        because certain persons make evil use of it. For there are ~
2814   2, 121 |          fortitude is not good, but evil, for it is endurance of
2815   2, 121 |              for it is endurance of evil and toil, as ~Tully says (
2816   2, 121 |            good and the displeasing evil. But bodily pain impels
2817   2, 123 |           the more is ~the opposite evil to be shunned. The result
2818   2, 123 |      include the notion of good or ~evil: and the same applies to
2819   2, 123 |          selfsame word," says that "evil fear is ~threefold, fear
2820   2, 123 |             inordinate fear ~of any evil, is employed to denote inordinate
2821   2, 123 |            or of any other temporal evil is so disposed as to ~do
2822   2, 123 |             Further, all fear is of evil, either temporal or spiritual.
2823   2, 123 |              Now ~fear of spiritual evil cannot excuse sin, because
2824   2, 123 |           sin: and fear of temporal evil does not ~excuse from sin,
2825   2, 123 |   shortening of temporal life is an evil and consequently an object
2826   2, 124 |          feareth and declineth from evil."~Aquin.: SMT SS Q[126]
2827   2, 125 |           the object of which is an evil, as in the case of hatred,
2828   2, 126 |          the ~stress of threatening evil. In this respect he mentions "
2829   2, 127 |             1~Reply OBJ 1: Good and evil absolutely considered regard
2830   2, 127 |         good is of more import than evil. Therefore magnanimity is
2831   2, 127 |            Ethic. v, 1,3), "to lack evil is ~looked upon as a good,"
2832   2, 127 |           be overcome by a grievous evil, ~such as the danger of
2833   2, 127 |            3 Para. 1/1~Reply OBJ 3: Evil as such is to be avoided:
2834   2, 127 |            as one has to suffer an ~evil in order to safeguard a
2835   2, 127 |          Wherefore the difficult in evil things is always more opposed
2836   2, 127 |         simply ~of more import than evil, evil is of more import
2837   2, 127 |           of more import than evil, evil is of more import in this
2838   2, 127 |             the latter's object ~is evil. Now confidence denotes
2839   2, 127 |     strengthens a man in respect of evil, and magnanimity in respect
2840   2, 128 |         answers: "From a creature's evil will." ~Now all that comes
2841   2, 128 |             comes of the root of an evil will is a sin. Therefore ~
2842   2, 129 |         disheartens him ~from doing evil, is not a sin. Now honor
2843   2, 129 |            to do good and to ~avoid evil; thus the Philosopher says (
2844   2, 129 |            disheartened from ~doing evil, by the desire of honor,
2845   2, 129 |             occasion of ~doing many evil things, as when a man cares
2846   2, 129 |             either do good or avoid evil, are ~not virtuous, according
2847   2, 130 |           that vainglory is ~always evil, but especially in philanthropy,
2848   2, 131 |          For every sin makes a ~man evil, just as every virtue makes
2849   2, 131 |            fainthearted man ~is not evil, as the Philosopher says (
2850   2, 131 |             Philosopher calls those evil who injure their neighbor: ~
2851   2, 131 |      fainthearted is said not to be evil, because he ~injures no
2852   2, 131 |               which is a very great evil according to Ethic. iv.
2853   2, 134 |     patience it is whereby he bears evil with an ~equal mind," i.e.
2854   2, 134 |        evils that ~they may inflict evil, their patience is neither
2855   2, 134 |          more reasonable to suffer ~evil for the sake of good than
2856   2, 134 |           good than for the sake of evil. Yet some suffer evil ~for
2857   2, 134 |            of evil. Yet some suffer evil ~for evil's sake, by their
2858   2, 134 |           Yet some suffer evil ~for evil's sake, by their own virtue
2859   2, 134 |          the help of grace, to bear evil for the sake ~of good, and
2860   2, 134 |             person who inflicts the evil. Therefore patience is not ~
2861   2, 134 |      patience to endure any kind of evil.~Aquin.: SMT SS Q[136] A[
2862   2, 134 |             God, not as though ~any evil made Him suffer, but because
2863   2, 134 |         fear, or sorrow, which have evil as their object, so ~also
2864   2, 134 |          the one aspect of grievous evil.~Aquin.: SMT SS Q[136] A[
2865   2, 134 |             to the ~grievousness of evil, which is the proper object
2866   2, 134 |             persist a long time ~in evil, wherefore it is said that
2867   2, 135 |            to endure, not good, but evil. And evils that ~involve
2868   2, 137 |          doing good and in enduring evil, especially with regard ~
2869   2, 137 |             or in enduring grievous evil. ~In this sense fortitude
2870   2, 137 |         full security from toil and evil.~Aquin.: SMT SS Q[139] A[
2871   2, 139 |            in flying from ~sensible evil is mostly in opposition
2872   2, 139 |          make man while flying from evil to remain firm ~in the good
2873   2, 139 |             pertain to avoidance of evil, presuppose the passions
2874   2, 139 |           as Gods, knowing good and evil." Therefore ~temperance
2875   2, 139 |            disgrace of the contrary evil from which it withdraws
2876   2, 140 |          pleasure as though it were evil in itself, but for some ~
2877   2, 142 |              a possible and arduous evil, as stated above (FS, Q[
2878   2, 142 |           properly about an arduous evil, ~one, namely, that is difficult
2879   2, 142 |            character of an ~arduous evil. For that which depends
2880   2, 142 |            character of ~an arduous evil, just as honor has the character
2881   2, 142 |             things, whether good or evil. Wherefore it is written (
2882   2, 142 |            but also of the signs of evil": and this happens also ~
2883   2, 142 |          happen in two ways that an evil is not feared: ~first, because
2884   2, 142 |       because it is not reckoned an evil; secondly because one reckons ~
2885   2, 142 |           not ~altogether free from evil.~Aquin.: SMT SS Q[144] A[
2886   2, 142 |              From all appearance of evil refrain yourselves." The
2887   2, 142 |            not only what is ~really evil, but also those things that
2888   2, 142 |         things that are regarded as evil."~Aquin.: SMT SS Q[144]
2889   2, 143 |             11:14, "good things and evil, life and death ~[poverty
2890   2, 143 |      belongs to moderate and temper evil desires. Accordingly honesty,
2891   2, 144 |             any creature of God is ~evil, but merely in order to
2892   2, 145 |     competent to all, both good and evil, is ~not an act of virtue.
2893   2, 146 |           glad when they ~have done evil, and rejoice in most wicked
2894   2, 146 |            22, "They err ~that work evil." Therefore they are unfittingly
2895   2, 148 |         that, A thing is said to be evil because it removes a good. ~
2896   2, 148 |      greater the good removed by an evil, the graver the evil. ~Now
2897   2, 148 |             an evil, the graver the evil. ~Now it is evident that
2898   2, 148 |           more the ~character of an evil, than that which takes away
2899   2, 148 |              may be ~either good or evil, whereas the goods of virtue,
2900   2, 149 |           is resolved to suffer any evil ~whatsoever rather than
2901   2, 149 |   whatsoever rather than consent to evil."~Aquin.: SMT SS Q[151]
2902   2, 153 |          that whereby a man resists evil desires, which in him are
2903   2, 153 |          with ~perverse reason. Now evil desires are opposed to right
2904   2, 153 |          reason, by abstaining from evil ~desires, and not he who
2905   2, 153 |             said to be obstinate in evil.~Aquin.: SMT SS Q[155] A[
2906   2, 153 |          that "incontinence is the ~evil inclination of the concupiscible,
2907   2, 153 |          certain power removes the ~evil act of that power. But continence
2908   2, 153 |      continence does not remove the evil act of ~the concupiscible:
2909   2, 153 |        since "the continent man has evil desires," according ~to
2910   2, 153 |            breaks out into vehement evil desires. Wherefore it is ~
2911   2, 153 |           he is subject to vehement evil ~desires, strives more than
2912   2, 153 |         resistance of the reason to evil desires when they are ~vehement
2913   2, 153 |     strongly ~resists reason by its evil desires. Hence continence
2914   2, 154 |               that is, by following evil desires. Secondly, ~incontinence
2915   2, 154 |           which one ~cannot make an evil use, such as the desire
2916   2, 154 |          man is entirely led by his evil desire, even so is a man ~
2917   2, 154 |            glad when they have done evil, and rejoice in most ~wicked
2918   2, 154 |      considered with regard to the ~evil into which one falls through
2919   2, 155 |          reproaches, and resist not evil, but overcome ~evil by good."
2920   2, 155 |             not evil, but overcome ~evil by good." Now this seems
2921   2, 155 |           they withdraw a man ~from evil, by mitigating anger or
2922   2, 155 |            obtain good than to lack evil. Wherefore those virtues
2923   2, 155 |            the virtues which resist evil inclinations. ~For anger,
2924   2, 155 |            neighbor, and hinder his evil.~Aquin.: SMT SS Q[157] A[
2925   2, 155 |    understand it, if it condemn our evil ~ways, or understand it
2926   2, 155 |        piety ~relieves a neighbor's evil through reverence for a
2927   2, 155 |         mercy relieves a neighbor's evil, because this evil ~is displeasing
2928   2, 155 |       neighbor's evil, because this evil ~is displeasing to one,
2929   2, 156 |           Div. Nom. iv) "The soul's evil ~is to be without reason."
2930   2, 156 |             Therefore ~it is always evil to be angry.~Aquin.: SMT
2931   2, 156 |            to be angry is always an evil.~Aquin.: SMT SS Q[158] A[
2932   2, 156 |             from likeness to God is evil. ~Now anger always makes
2933   2, 156 |           to be angry is ~always an evil.~Aquin.: SMT SS Q[158] A[
2934   2, 156 |           be angry is not always an evil.~Aquin.: SMT SS Q[158] A[
2935   2, 156 |           it is to be observed that evil may be found in ~them in
2936   2, 156 |            its species, ~denotes an evil, since it is displeasure
2937   2, 156 |             envy denotes ~something evil." Now this does not apply
2938   2, 156 |            well and ill. Secondly, ~evil is found in a passion in
2939   2, 156 |             or deficiency; and thus evil may be found in ~anger,
2940   2, 156 |            all other passions to be evil, as stated above (FS, Q[
2941   2, 156 |           sense anger is not always evil.~Aquin.: SMT SS Q[158] A[
2942   2, 156 |          therefore the character of evil. Secondly, consequently,
2943   2, 156 |             vengeance considered as evil to ~the man who is to be
2944   2, 156 |            good, but to a person's ~evil. Therefore anger is not
2945   2, 156 |            by reason, whereas it is evil if it set the order of reason ~
2946   2, 156 |           The angry man desires the evil of another, not for its
2947   2, 156 |              a thing is said to ~be evil because it hurts." Now anger
2948   2, 156 |              for ~anger desires the evil of punishment for some person,
2949   2, 156 |            Hence on the part of the evil which it desires ~the sin
2950   2, 156 |         those sins which desire the evil of our ~neighbor, such as
2951   2, 156 |       desires absolutely ~another's evil as such, and the envious
2952   2, 156 |       envious man desires another's evil ~through desire of his own
2953   2, 156 |         angry man desires another's evil ~under the aspect of just
2954   2, 156 |        since it is worse to desire ~evil as an evil, than as a good;
2955   2, 156 |         worse to desire ~evil as an evil, than as a good; and to
2956   2, 156 |            as a good; and to desire evil as an external good ~such
2957   2, 156 |           the angry man ~desires an evil, anger concurs with the
2958   2, 156 |            Now anger, which desires evil under the aspect of good,
2959   2, 156 |            since the latter desires evil under ~the aspect of evil:
2960   2, 156 |           evil under ~the aspect of evil: wherefore anger is more
2961   2, 156 |       whereby man is withdrawn from evil. It is, however, directly
2962   2, 156 |    Dionysius (Div. Nom. iv), "man's evil is to ~be without reason."
2963   2, 157 |             as it does ~either from evil custom, or from a corrupt
2964   2, 159 |      conveys ~the notion of a penal evil, according to Ps. 104:18, "
2965   2, 159 |            or himself to have ~some evil which another has not: by
2966   2, 160 |           Nom. iv, 4), "the ~soul's evil is to be opposed to reason."
2967   2, 160 |             there is a ~good and an evil pride"; or "a sinful pride
2968   2, 160 |            in the accomplishment of evil ~deeds, whereas pride lies
2969   2, 160 |            2: Further, "The greater evil is opposed to the greater
2970   2, 160 |             3: Further, the greater evil is not punished by a lesser
2971   2, 160 |            not punished by a lesser evil. But ~pride is sometimes
2972   2, 160 |             written (2 Tim. 3:13): "Evil men and seducers ~shall
2973   2, 161 |            added: "Knowing good and evil."~Aquin.: SMT SS Q[163]
2974   2, 161 |        obtain knowledge of good and evil: for this was the ~serpent'
2975   2, 161 |            as Gods knowing good and evil." Now ~the desire of knowledge
2976   2, 161 |      regards "knowledge of good and evil," according to the ~serpent'
2977   2, 161 |         what was good, and what was evil for him to do; or again
2978   2, 161 |         foreknow what good and what evil would befall him. ~Secondarily
2979   2, 162 |             1/1~OBJ 5: Further, the evil of punishment is from God,
2980   2, 162 |          good, and punishment under evil. Now death is ~sometimes
2981   2, 162 |            had not done any good or evil"; and also ~contrary to
2982   2, 162 |           in two ways. First, as an evil of ~human nature, and thus
2983   2, 162 |          the ~wicked abuse not only evil but also good things, so
2984   2, 162 |            only of good but also of evil things. Hence it is that
2985   2, 162 |              Hence it is that both ~evil men make evil use of the
2986   2, 162 |            that both ~evil men make evil use of the law, though the
2987   2, 162 |          well, although death is an evil." Wherefore inasmuch as
2988   2, 162 |             of Us, knowing good and evil."~Aquin.: SMT SS Q[164]
2989   2, 162 |             sin should outweigh in ~evil the gain realized through
2990   2, 163 |          innocence to be tempted by evil angels, and should ~cause
2991   2, 163 |             the ~possibility of the evil of fault: but there is not
2992   2, 163 |          one that is already become evil through sin can tempt by ~
2993   2, 163 |            by ~leading another into evil. Hence it was fitting that
2994   2, 163 |           it was fitting that by an evil angel man ~should be tempted
2995   2, 163 |             persuade him to lead an evil life; since both by nature
2996   2, 163 |         cannot fittingly suggest an evil except through some ~apparent
2997   2, 163 |          devil is the temptation to evil, the seed of ~the woman
2998   2, 163 |           whereby the temptation to evil is ~resisted. Wherefore
2999   2, 163 |             the ~very outset of the evil temptation."~
3000   2, 165 |              from God, cannot be an evil. Now all abundance of knowledge