Part, Question
1 1, 25 | omnipotent; but it seems ~difficult to explain in what His omnipotence
2 1, 62 | seemingly we need help only for difficult tasks. Now it ~was not a
3 1, 62 | tasks. Now it ~was not a difficult task for the angel to turn
4 1, 62 | Reply OBJ 2: A thing is "difficult" which is beyond a power;
5 1, 62 | help, it is ~said to be "difficult"; but if it can in no way
6 1, 62 | body; consequently it ~is difficult for a man to mount upwards.
7 1, 62 | his ultimate ~beatitude is difficult for man, both because it
8 1, 62 | infection ~of sin. But it is difficult for an angel, only because
9 1, 62 | of merit. For it is more difficult for a man to do well ~than
10 1, 68 | neither contrary to faith nor difficult to be proved and ~believed."~
11 1, 72 | instance, is very imperfect and difficult to discern, and ~hence,
12 1, 63 | seemingly we need help only for difficult tasks. Now it ~was not a
13 1, 63 | tasks. Now it ~was not a difficult task for the angel to turn
14 1, 63 | Reply OBJ 2: A thing is "difficult" which is beyond a power;
15 1, 63 | help, it is ~said to be "difficult"; but if it can in no way
16 1, 63 | body; consequently it ~is difficult for a man to mount upwards.
17 1, 63 | his ultimate ~beatitude is difficult for man, both because it
18 1, 63 | infection ~of sin. But it is difficult for an angel, only because
19 1, 63 | of merit. For it is more difficult for a man to do well ~than
20 1, 69 | neither contrary to faith nor difficult to be proved and ~believed."~
21 1, 71 | instance, is very imperfect and difficult to discern, and ~hence,
22 1, 94 | object of virtue ~is the difficult and the good." But there
23 1, 94 | striving after ~what is difficult to itself: and the promptitude
24 1, 94 | ready to do even what may be difficult to him. But the ~actual
25 1, 104 | a miracle is "something difficult, which seldom occurs, ~surpassing
26 1, 114 | heavier it is and the more difficult to move. Therefore no corporeal ~
27 2, 4 | the governance thereof is difficult ~and burdensome, like unto
28 2, 23 | as it is of an arduous or difficult nature, is the ~object of
29 2, 23 | as arduous, through being difficult to obtain or avoid, ~belong
30 2, 23 | either by making ~some good difficult to obtain, or by making
31 2, 23 | power. But if it prove difficult to obtain, from this very
32 2, 23 | arduousness. Now the good which is difficult or arduous, considered as ~
33 2, 23 | considered as ~arduous or difficult, it makes us turn from it;
34 2, 23 | For anger is caused by a ~difficult evil already present: and
35 2, 25 | irascible faculty is the difficult good, ~which seems to be
36 2, 25 | regard a restricted, viz. the difficult, ~good. Since, therefore,
37 2, 25 | look upon it as something difficult or arduous; whereas such
38 2, 34 | are concerned about the difficult and ~the good" (Ethic. ii,
39 2, 35 | altogether, or as to make it difficult. Therefore in contemplation
40 2, 35 | virtue is concerned with the difficult and the good" (Ethic. ii,
41 2, 40 | be something arduous and difficult to obtain, ~for we do not
42 2, 40 | faculty. ~Fourthly, that this difficult thing is something possible
43 2, 40 | absolutely, but as arduous and difficult of attainment, as stated
44 2, 40 | which regards something difficult, as stated ~in the FP, Q[
45 2, 40 | apprehension of a future good, difficult but possible to ~obtain;
46 2, 40 | accidentally, as making the difficult good impossible to ~obtain.
47 2, 40 | hope is a future ~good, difficult but possible to obtain.
48 2, 40 | we hope for is something ~difficult but possible to obtain;
49 2, 40 | sometimes that ~what is difficult becomes possible to us,
50 2, 40 | object, ~which is a good, difficult but possible. For the thought
51 2, 40 | the thought of its being ~difficult arouses our attention; while
52 2, 40 | no longer looked upon as difficult.~Aquin.: SMT FS Q[40] A[
53 2, 41 | hope is ~a future good, difficult but possible to obtain;
54 2, 41 | fear is ~a future evil, difficult and irresistible. Consequently
55 2, 41 | not absolutely, but as difficult or arduous, so as to be
56 2, 42 | of hope is a future good difficult but possible to obtain,
57 2, 42 | namely, those that are difficult.~Aquin.: SMT FS Q[42] A[
58 2, 43 | to come, near at hand and difficult to ~avoid. Therefore that
59 2, 44 | threatening evil which is difficult to repel, as stated above ~(
60 2, 44 | 2]). But that a thing be difficult to repel is due to lack
61 2, 44 | both because they seem difficult to repel, and because they ~
62 2, 44 | of evil things, ~as being difficult to repel, so that fear regards
63 2, 45 | to that which is good and difficult. Therefore ~daring is the
64 2, 45 | object of daring is something difficult. Therefore the greater the ~
65 2, 45 | danger is more arduous and ~difficult when present. It is then
66 2, 49 | habit is a quality which is difficult to change."~Aquin.: SMT
67 2, 49 | Para. 1/1~OBJ 3: Further, "difficult to change" is not a difference
68 2, 49 | since habit is "a quality difficult to ~change," it seems not
69 2, 49 | changeableness, whether easy or difficult; ~inasmuch as a certain
70 2, 49 | OBJ 3: This difference, "difficult to change," does not ~distinguish
71 2, 49 | that thus to be easy and difficult to change are ~specific
72 2, 50 | But habit is ~a quality, difficult to change. Therefore no
73 2, 50 | sickness may be easy or difficult ~to change, so also are
74 2, 50 | dispositions are not simply difficult to change on ~account of
75 2, 50 | causes. But they may be ~difficult to change by comparison
76 2, 50 | removed; or because they ~are difficult to change, by comparison
77 2, 50 | qualities of the soul are simply difficult to change, on account of
78 2, 50 | say that ~health which is difficult to change is a habit simply:
79 2, 50 | firmly fixed and to become difficult to change, then it will
80 2, 60 | and despair are about some difficult good; ~while anger seeks
81 2, 60 | and that which is good and difficult ~to obtain. Moreover since
82 2, 60 | virtue, "like art, is about ~difficult things" (Ethic. ii, 3).~
83 2, 60 | concupiscible faculty, or as being difficult to obtain, in which way
84 2, 60 | we consider this good as difficult to get, and as ~being the
85 2, 61 | passions which are most difficult to curb, viz. in the pleasures
86 2, 61 | of death, ~which are most difficult to withstand.~Aquin.: SMT
87 2, 61 | harder, can do what is less difficult. Wherefore whoever ~can
88 2, 65 | sin, and yet they find it ~difficult to do works of virtue; nor
89 2, 65 | who has a habit, finds it ~difficult to act in accordance with
90 2, 65 | habit of science, finds it ~difficult to understand, through being
91 2, 67 | a habit, it is a quality difficult to remove: for it is not
92 2, 67 | object of hope is something ~difficult, as stated above (Q[40],
93 2, 67 | compared to us as something difficult. ~Hence he that has money
94 2, 68 | being defined as "a quality ~difficult to remove," as stated in
95 2, 68 | counsel are concerned with ~difficult matters, whereas piety and
96 2, 73 | that "virtue is about the ~difficult and the good": whence it
97 2, 73 | virtue is about what is more difficult. But it is a less grievous
98 2, 73 | to ~fail in what is more difficult, than in what is less difficult.
99 2, 73 | difficult, than in what is less difficult. Therefore ~the less grievous
100 2, 73 | virtue that is about a more difficult good is ~opposed directly
101 2, 73 | sin which is about a more difficult evil. For in ~each case
102 2, 73 | to ~sin, and so the more difficult is it to resist. But sin
103 2, 73 | by ~the fact that it is difficult to resist; for it denotes
104 2, 77 | a case it does not seem ~difficult for a man to act counter
105 2, 85 | good actions become more difficult and concupiscence more impetuous.~
106 2, 85 | three that a man finds it difficult to tend to the good. "Error"
107 2, 95 | clothing and food. Now it is ~difficult to see how man could suffice
108 2, 105 | cattle, ~they were yet more difficult to safeguard, because they
109 2, 107 | commandments of ~Christ are difficult to accomplish, for instance:
110 2, 107 | one has to do, the more difficult it is. But the New Law ~
111 2, 107 | I answer that, A twofold difficult may attach to works of virtue
112 2, 107 | themselves are, in a way, difficult and ~burdensome. And in
113 2, 107 | because to act thus is ~difficult for a man without virtue:
114 2, 107 | prohibition. Now this is very difficult ~to a man without virtue:
115 2, 107 | pleasure and promptitude, is difficult to a man who ~is not righteous.
116 2, 114 | work can be toilsome and difficult in two ways: first, ~from
117 2, 114 | ready will is hard and difficult to all of us, and this toil
118 2, 1 | one be accepted, it is not difficult to accept the others; ~wherefore
119 2, 1 | more important and more ~difficult questions that arise in
120 2, 16 | hope ~is a future good, difficult but possible to obtain.
121 2, 16 | object of hope is something difficult. Now many ~things besides
122 2, 16 | besides eternal happiness are difficult to man. Therefore eternal ~
123 2, 19 | object of hope is a good, difficult but possible to obtain by
124 2, 25 | Fourthly because it is more difficult to give than to receive ~
125 2, 26 | friend, because it is more difficult. ~Therefore it seems more
126 2, 26 | the ~stronger, as the more difficult are the things we accomplish
127 2, 26 | Further, whatever is more difficult seems to be more virtuous
128 2, 26 | virtue is about that which is difficult and good" ~(Ethic. ii, 3).
129 2, 26 | good" has, more than the "difficult," to do with the ~reason
130 2, 26 | follow that whatever is ~more difficult is more meritorious, but
131 2, 26 | meritorious, but only what is more difficult, and ~at the same time better.~
132 2, 27 | special character, viz. "difficult," and ~"possible to obtain";
133 2, 28 | human spirit to ~attempt difficult things. Hence they make
134 2, 51 | difficulty. But perseverance in difficult matters belongs ~to fortitude.
135 2, 53 | guile; but as this is more difficult, it is of less ~frequent
136 2, 56 | is about that which is "difficult" and "good," as ~stated
137 2, 56 | fortitude is about more difficult things than ~justice is,
138 2, 56 | fortitude is about the most difficult things, it ~is not about
139 2, 66 | and so various that it is difficult to ~remember each one. A
140 2, 71 | Consid. ii, 13): "It is difficult to say which ~is the more
141 2, 102 | increases in ~disagreeable or difficult matters," because there
142 2, 121 | they tend to that which is difficult as though it were not ~difficult:
143 2, 121 | difficult as though it were not ~difficult: and this again happens
144 2, 121 | things wherein it is most difficult to be firm, namely ~in certain
145 2, 121 | in things that are most ~difficult to bear, is prepared, in
146 2, 121 | resist those which are ~less difficult.~Aquin.: SMT SS Q[123] A[
147 2, 121 | withdrawn from something difficult belongs to the ~notion of
148 2, 121 | is chiefly about fear of difficult things, ~which can withdraw
149 2, 121 | For ~virtue "is about the difficult and the good" (Ethic. ii,
150 2, 121 | ii, 3). Now it is ~more difficult to attack than to endure.
151 2, 121 | daring." For it is more difficult to allay fear than to moderate ~
152 2, 121 | OBJ 1: Endurance is more difficult than aggression, for three ~
153 2, 121 | stronger party; and it is more difficult ~to contend with a stronger
154 2, 121 | to come; and it is more difficult to be unmoved ~by the present
155 2, 121 | movements; ~and it is more difficult to remain unmoved for a
156 2, 121 | virtue is about that which is difficult and good. But ~fortitude
157 2, 121 | fortitude is about most difficult things. Therefore it is
158 2, 121 | the good rather than the ~difficult. Hence the greatness of
159 2, 126 | endurance of arduous and ~difficult things for the sake of virtue
160 2, 127 | respect of things that are difficult simply. It follows ~therefore
161 2, 127 | so far as the aspect of difficult is added, ~they belong to
162 2, 127 | aspect of something great or difficult.~Aquin.: SMT SS Q[129] A[
163 2, 127 | namely hope, which tends to a difficult ~good. Wherefore magnanimity
164 2, 127 | operations as are great or ~difficult: for every power, however
165 2, 127 | virtue to be about the ~difficult and the good, as stated
166 2, 127 | Body Para. 2/4~Now the difficult and the good (which amount
167 2, 127 | reason, in so far as it is difficult to find and establish the ~
168 2, 127 | honor, for it is much more ~difficult to observe it in great than
169 2, 127 | that tend to ~something difficult, in which it is most difficult
170 2, 127 | difficult, in which it is most difficult to preserve firmness. ~Wherefore
171 2, 127 | firmness. ~Wherefore the more difficult it is to stand firm in some
172 2, 127 | Para. 2/2~Now it is more difficult to stand firm in dangers
173 2, 127 | confirming the mind about some difficult matter; but it ~falls short
174 2, 127 | accidentally. ~Wherefore the difficult in evil things is always
175 2, 127 | firmness ~of mind than the difficult in good things. Hence the
176 2, 127 | about the hope of something difficult. Wherefore, since confidence ~
177 2, 130 | one does not get it, it is difficult not to take pleasure in
178 2, 132 | to something arduous and difficult, so also does ~magnificence:
179 2, 132 | since it tends ~to something difficult in the matter of expenditure,
180 2, 132 | fortitude ~tends to something difficult in the matter of fear.~Aquin.:
181 2, 133 | expenditure, which is ~a more difficult accomplishment: wherefore
182 2, 134 | others, foremost and most difficult to endure are those that ~
183 2, 134 | but ~that which is most difficult to endure, namely dangers
184 2, 134 | a long time, it is more difficult. ~Secondly, because the
185 2, 134 | endurance of arduous and ~difficult things for the sake of virtue
186 2, 134 | constancy in good; when he says "difficult" he refers to the ~grievousness
187 2, 135 | virtue is ~about the difficult and the good"; and so where
188 2, 135 | persist long in ~something difficult involves a special difficulty.
189 2, 135 | touch (which is of itself ~a difficult thing), while the other
190 2, 135 | which also is something difficult in ~itself), so perseverance
191 2, 135 | those things which are most difficult to endure ~long. Now it
192 2, 135 | endure ~long. Now it is difficult to endure, not good, but
193 2, 135 | endurance. Now it is not ~difficult to endure these things for
194 2, 135 | violent. But they are ~most difficult to bear for one who is strongly
195 2, 135 | persistence in any kind of ~difficult good, it is consistent in
196 2, 135 | for ~even if it is less difficult for him to persist, yet
197 2, 135 | as virtue is a "quality difficult to change."~Aquin.: SMT
198 2, 135 | matter, wherein it is most difficult of ~accomplishment. In accordance
199 2, 135 | matters wherein it is most difficult to stand firm, namely in
200 2, 135 | firm endurance of something difficult must be ~annexed to fortitude
201 2, 135 | to praise: nor is this so difficult as to endure ~dangers of
202 2, 135 | Further, "virtue is about the difficult and the good." Now it ~does
203 2, 135 | Now it ~does not seem difficult to be constant in little
204 2, 135 | those things which make it difficult to persist in good. Because
205 2, 135 | Reply OBJ 2: It is more difficult to persist in great deeds:
206 2, 135 | or ordinary deeds, it is difficult to persist for any length
207 2, 135 | deeds are sometimes more difficult than deeds of ~virtue: hence
208 2, 135 | nature to make ~perseverance difficult. Now, however, by the grace
209 2, 136 | enjoy pleasures, it is more ~difficult for him to endure the lack
210 2, 137 | goods or evils that are difficult. Now man, according to his
211 2, 137 | consists in accomplishing any difficult work. Wherefore the gift
212 2, 137 | 1]~), fortitude is about difficult things. Now it is very difficult,
213 2, 137 | difficult things. Now it is very difficult, not ~merely to do virtuous
214 2, 139 | Further, "Virtue is about the difficult and the good" [*Ethic. ~
215 2, 139 | ii, 3]. Now it seems more difficult to temper fear, especially
216 2, 139 | greater the impetus the more difficult is it to ~control. Now anger,
217 2, 139 | us, so ~that it is more difficult to abstain from them, and
218 2, 139 | OBJ 2: Further, the more difficult the deed the greater the
219 2, 139 | virtue. Now ~it is more difficult to control desires and pleasures
220 2, 139 | Since virtue is about the difficult and the good, the ~excellence
221 2, 139 | than under the aspect of difficult, wherein ~temperance excels.~
222 2, 140 | Now seemingly ~it is more difficult to control pleasures than
223 2, 140 | ii, 3, that "it is more difficult to contend against ~pleasure
224 2, 140 | difficulty, because it is more difficult to endure dangers of death
225 2, 140 | life. Hence it is ~more difficult to overcome the fear of
226 2, 140 | although the latter is more ~difficult to resist than anger, sorrow,
227 2, 141 | wherein moderation is ~not so difficult. Now it belongs to temperance
228 2, 141 | of ~touch, which are most difficult to moderate. Wherefore any
229 2, 142 | is about a possible and difficult good, so is fear about ~
230 2, 142 | arduous, that ~is to say difficult for him to avoid; nor does
231 2, 142 | evil, ~one, namely, that is difficult to avoid. Now disgrace is
232 2, 142 | regard to oneself, or as not difficult to avoid.~Aquin.: SMT SS
233 2, 145 | in his favor, or if it be difficult for him to ~have recourse
234 2, 147 | that in which it ~is most difficult and most commendable to
235 2, 150 | incorruptible, it would not be difficult to maintain a perpetual ~
236 2, 152 | Christian's ~conflicts, the most difficult combats are those of chastity;
237 2, 152 | of this passion is ~more difficult to overcome.~Aquin.: SMT
238 2, 153 | wherein it is best and most difficult to ~contain oneself, namely
239 2, 154 | habit is "a disposition difficult to remove," the result is ~
240 2, 154 | But his curing ~is more difficult, for two reasons. The first
241 2, 154 | demonstrations. Now it is more ~difficult to bring back to the truth
242 2, 154 | from a habit, which is ~difficult to remove, whereas the inclination
243 2, 154 | in desire. For the more difficult it is to resist the ~passion,
244 2, 154 | Heraclitus says, it is more difficult to resist ~desire than anger" [*
245 2, 154 | Reply OBJ 1: It is more difficult to resist pleasure perseveringly
246 2, 154 | for the moment it is more ~difficult to resist anger, on account
247 2, 158 | things wherein it is most difficult to be ~moderate, namely
248 2, 158 | where moderation is ~not so difficult. This virtue is called modesty,
249 2, 158 | where restraint is most ~difficult, while modesty moderates
250 2, 159 | treating ~of the passions, the difficult good has something attractive
251 2, 159 | necessary with regard to the difficult ~good: one, to temper and
252 2, 159 | restrain not the desire of difficult things but the estimate ~
253 2, 159 | whose object is something difficult. Therefore apparently humility
254 2, 159 | patience by ~obeying under difficult and contrary circumstances";
255 2, 160 | object of pride is something difficult, for pride is the desire
256 2, 160 | 2/2~Consequently if the difficult thing which is the object
257 2, 160 | appetite. But since the difficult thing which pride has in
258 2, 160 | patience by obeying under difficult and contrary circumstances,"
259 2, 160 | grievous of sins. For ~the more difficult a sin is to avoid, the less
260 2, 160 | to ~be. Now pride is most difficult to avoid; for Augustine
261 2, 160 | 2~Reply OBJ 1: A sin is difficult to avoid in two ways. First,
262 2, 160 | impetuosity; and "still more difficult is it to resist ~concupiscence,
263 2, 160 | Para. 2/2~Secondly, it is difficult to avoid a sin, on account
264 2, 160 | hidden. In this way it is difficult to avoid pride, since it
265 2, 163 | assault is penal if it be difficult to resist it: but, ~in the
266 2, 174 | obscure things, and resolve difficult ~things." Hence the interpretation
267 2, 182 | times, there is nothing so difficult, so onerous, so perilous
268 2, 182 | virtue "is concerned with the difficult and the good" ~(Ethic. ii,
269 2, 182 | ii, 3). Now it is more difficult to lead a good life in the ~
270 2, 182 | in this ~way it is more difficult to lead a good life together
271 2, 182 | religious life is more difficult as regards the genus of
272 2, 183 | Since, then, it is very difficult for anyone to be able to
273 2, 183 | Pastor. i, 7), "it is very difficult ~for anyone to be able to
274 2, 184 | mind in regard ~to most difficult things, and the name of "
275 2, 184 | outset." Consequently it is ~difficult to safeguard charity amidst
276 2, 184 | this because he has done a difficult thing, ~wherefore the text
277 2, 186 | xix, 23) that "since it is difficult to despise riches when we ~
278 2, 186 | of heaven,' but: 'It is difficult.'" The third is ~vainglory
279 2, 187 | to fast and keep other ~difficult observances. Many, like
280 2, 187 | matter to that which is more difficult. Hence it is clear from ~
281 2, 187 | Pentecost, shows that no difficult things ~are to be laid on
282 2, 187 | to take upon themselves difficult things of their own ~choice.
283 3, 30 | life of Anthony, "it is difficult to ~discern good from evil
284 3, 42 | use of a language that is difficult to ~understand. Now Christ,
285 3, 67 | OBJ 2: Further, it is more difficult for one agent to act on
286 3, 75 | conversion ~not only is it difficult for this whole to be changed
287 3, 77 | 2/5~Nevertheless, it is difficult to see how anything can
288 3, 86 | cannot be healed, when it is difficult to heal him. Yet this is ~
289 3, 89 | their souls; for it is a ~difficult thing to return to their
290 3, 89 | impossible, ~but that it is difficult, for man to recover his
291 3, 89 | charity. For it ~seems more difficult to bring to life that which
292 Suppl, 8 | because one man's sin is ~more difficult to resist than another's (
293 Suppl, 36| indeed to know all the difficult points of the law (for in
294 Suppl, 39| dispensation; and this is the more difficult to obtain, ~according as
295 Suppl, 54| because beyond this it was difficult to have ~any recollection
296 Suppl, 55| especially where it is least difficult to sever the tie. Now this
297 Suppl, 59| conversion would ~be more difficult if she knew she was deprived
298 Suppl, 65| principal or secondary end difficult, or less satisfactory, for
299 Suppl, 65| rendering its attainment difficult or less satisfactory, it
300 Suppl, 71| Consequently though it is no more difficult to the Divine power to ~
301 Suppl, 89| object in act, it would seem difficult to ~understand how the created
302 Suppl, 93| OBJ 4: Further, it is more difficult not to exceed the measure
303 Suppl, 93| suffers voluntarily is difficult and naturally repugnant
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