Part, Question

 5001   2, 108 |                  Body Para. 4/4~Now if a man observe these absolutely,
 5002   2, 108 |                  as they stand. But if a man observe any one of them
 5003   2, 108 |                  gives an alms to a poor man, not being bound so to do,
 5004   2, 108 |                   In like manner, when a man for some ~fixed time refrains
 5005   2, 108 |                 time. And again, when ~a man follows not his will as
 5006   2, 108 |                  always makes mention of man's fitness for observing
 5007   2, 108 |            salvation; for instance, that man be prepared to do good to
 5008   2, 109 |                 1) Whether without grace man can know anything?~(2) Whether
 5009   2, 109 |              Whether without God's grace man can do or wish any good?~(
 5010   2, 109 |                 3) Whether without grace man can love God above all things?~(
 5011   2, 109 |                 4) Whether without grace man can keep the commandments
 5012   2, 109 |                 6) Whether without grace man can prepare himself for
 5013   2, 109 |                 8) Whether without grace man can avoid sin?~(9) Whether
 5014   2, 109 |               can avoid sin?~(9) Whether man having received grace can
 5015   2, 109 |                  1~Whether without grace man can know any truth?~Aquin.:
 5016   2, 109 |                  seem that without grace man can know no truth. For,
 5017   2, 109 |                For, on 1 ~Cor. 12:3: "No man can say, the Lord Jesus,
 5018   2, 109 |                  is from God." Therefore man cannot, of ~himself, know
 5019   2, 109 |                  know many ~truths." Now man is cleansed from sin by
 5020   2, 109 |                  Therefore without grace man of himself can know truth.~
 5021   2, 109 |                  of any truth whatsoever man ~needs Divine help, that
 5022   2, 109 |                  Thes. Para. 1/1~Whether man can wish or do any good
 5023   2, 109 |                OBJ 1: It would seem that man can wish and do good without
 5024   2, 109 |           without grace. For ~that is in man's power, whereof he is master.
 5025   2, 109 |                whereof he is master. Now man is master of his ~acts,
 5026   2, 109 |                 1]; Q[13], ~A[6]). Hence man, of himself, can wish and
 5027   2, 109 |                Para. 1/1~OBJ 2: Further, man has more power over what
 5028   2, 109 |                  A[1]). Therefore since ~man can sin of himself he can
 5029   2, 109 |                Therefore, much ~more can man, of himself, do and wish
 5030   2, 109 |                 Para. 1/2~I answer that, Man's nature may be looked at
 5031   2, 109 |                  of the operative power, man by his natural ~endowments
 5032   2, 109 |                 state of corrupt nature, man falls short of ~what he
 5033   2, 109 |                  nothing; just as a sick man can of himself make some
 5034   2, 109 |                  state of perfect nature man needs a gratuitous strength ~
 5035   2, 109 |             Beyond this, in both ~states man needs the Divine help, that
 5036   2, 109 |                 1 Para. 1/1~Reply OBJ 1: Man is master of his acts and
 5037   2, 109 |                  at length to this, that man's ~free-will is moved by
 5038   2, 109 |                  vii). Hence the mind of man still unweakened is ~not
 5039   2, 109 |               much more the free-will of man weakened by sin, whereby
 5040   2, 109 |                 3 Para. 1/1~Reply OBJ 3: Man cannot even know truth without
 5041   2, 109 |                 powers and without grace man can love God ~above all
 5042   2, 109 |                  seem that without grace man cannot love God above all ~
 5043   2, 109 |            principal act of charity. Now man cannot of himself possess ~
 5044   2, 109 |                  said Rm. 5:5. Therefore man by his ~natural powers alone
 5045   2, 109 |                things. Now without grace man is not ~capable of giving
 5046   2, 109 |              useless to add grace. Hence man, without grace and with
 5047   2, 109 |              contrary, As some maintain, man was first made with only
 5048   2, 109 |                above ~himself. Therefore man, by his natural powers alone,
 5049   2, 109 |               the angels were set forth, man in ~a state of perfect nature,
 5050   2, 109 |                all things is ~natural to man and to every nature, not
 5051   2, 109 |                 state of perfect ~nature man referred the love of himself
 5052   2, 109 |                  state of corrupt nature man falls short of ~this in
 5053   2, 109 |                  state of perfect nature man did ~not need the gift of
 5054   2, 109 |                  state of corrupt nature man needs, even for ~this, the
 5055   2, 109 |               beatitude, and inasmuch as man has a spiritual ~fellowship
 5056   2, 109 |                  the natural reason of a man ~who has not the habit of
 5057   2, 109 |                  Thes. Para. 1/1~Whether man without grace and by his
 5058   2, 109 |                OBJ 1: It would seem that man without grace, and by his
 5059   2, 109 |                  of the Law." Now what a man does naturally he can do
 5060   2, 109 |                   without grace. Hence a man can fulfil the commandments
 5061   2, 109 |               laid impossibilities ~upon man." Now what a man cannot
 5062   2, 109 |   impossibilities ~upon man." Now what a man cannot fulfil by himself
 5063   2, 109 |          impossible to him. ~Therefore a man can fulfil all the commandments
 5064   2, 109 |                 heart" (Mt. ~27:37). Now man with his natural endowments
 5065   2, 109 |                  above (A[3]). Therefore man can ~fulfil all the commandments
 5066   2, 109 |               believe that without grace man can fulfil ~all the Divine
 5067   2, 109 |                  of the works, as when a man does ~works of justice,
 5068   2, 109 |                 virtues. And in this way man in ~the state of perfect
 5069   2, 109 |               state ~of corrupted nature man cannot fulfil all the Divine
 5070   2, 109 |             state of corrupt ~nature can man fulfil the commandments
 5071   2, 109 |                 3 Para. 1/1~Reply OBJ 3: Man cannot, with his purely
 5072   2, 109 |                  Thes. Para. 1/1~Whether man can merit everlasting life
 5073   2, 109 |                OBJ 1: It would seem that man can merit everlasting life
 5074   2, 109 |             everlasting ~life rests with man's will. But what rests with
 5075   2, 109 |           ourselves. Hence it seems that man can merit everlasting life
 5076   2, 109 |                Thou wilt render to every man according to his ~works."
 5077   2, 109 |                his ~works." Hence, since man is master of his works,
 5078   2, 109 |               Much ~more, therefore, may man attain to life everlasting
 5079   2, 109 |               above (Q[5], A[5]). ~Hence man, by his natural endowments,
 5080   2, 109 |                   And thus without grace man cannot merit ~everlasting
 5081   2, 109 |                good which is ~natural to man, as "to toil in the fields,
 5082   2, 109 |                 1 Para. 1/1~Reply OBJ 1: Man, by his will, does works
 5083   2, 109 |              necessary ~that the will of man should be prepared with
 5084   2, 109 |                  with the natural end of man. Now ~human nature, since
 5085   2, 109 |                  nowise reach; even as a man who can ~recover his health
 5086   2, 109 |                Thes. Para. 1/1~Whether a man, by himself and without
 5087   2, 109 |                OBJ 1: It would seem that man, by himself and without
 5088   2, 109 |                 impossible is laid ~upon man, as stated above (A[4],
 5089   2, 109 |                  Therefore it seems that man of himself, ~and without
 5090   2, 109 |                Para. 1/1~OBJ 2: Further, man prepares himself for grace
 5091   2, 109 |                  in him ~to do, since if man does what is in him to do,
 5092   2, 109 |                 1/1~OBJ 3: Further, if a man needs grace in order to
 5093   2, 109 |                was said first, viz. that man, of himself and without ~
 5094   2, 109 |                  that "it is the part of man ~to prepare the soul." Now
 5095   2, 109 |                  is said to be part of a man, when he ~can do it by himself.
 5096   2, 109 |             himself. Hence it seems that man by himself can prepare ~
 5097   2, 109 |                  written (Jn. 6:44): "No man can come to Me except ~the
 5098   2, 109 |               sent Me, draw him." But if man could prepare ~himself,
 5099   2, 109 |                  drawn by another. Hence man cannot ~prepare himself
 5100   2, 109 |               itself. Now in order that ~man prepare himself to receive
 5101   2, 109 |               order of agents or movers, man must ~be directed to the
 5102   2, 109 |                   Hence it is clear that man cannot prepare himself to
 5103   2, 109 |                 1 Para. 1/1~Reply OBJ 1: Man's turning to God is by free-will;
 5104   2, 109 |                is by free-will; and thus man is ~bidden to turn himself
 5105   2, 109 |                 2 Para. 1/1~Reply OBJ 2: Man can do nothing unless moved
 5106   2, 109 |                do nothing." Hence when a man is said to do ~what is in
 5107   2, 109 |               subject. But in order that man should be moved by God,
 5108   2, 109 |                 OBJ 4: It is the part of man to prepare his soul, since
 5109   2, 109 |                  Thes. Para. 1/1~Whether man can rise from sin without
 5110   2, 109 |                OBJ 1: It would seem that man can rise from sin without
 5111   2, 109 |              enlighten ~thee." Therefore man can rise from sin without
 5112   2, 109 |                 Q[71], A[1], ad 3). Now, man, by force of his nature,
 5113   2, 109 |                 that, with equal reason, man may be ~restored by himself,
 5114   2, 109 |                 30). Hence it seems that man by himself can return ~from
 5115   2, 109 |              Hence with equal reason, if man has a nature, ~whereby he
 5116   2, 109 |                 Para. 1/2~I answer that, Man by himself can no wise rise
 5117   2, 109 |                 rise from sin means that man has restored ~to him what
 5118   2, 109 |                  he lost by sinning. Now man incurs a triple loss by
 5119   2, 109 |                is corrupted, inasmuch as man's nature is ~disordered
 5120   2, 109 |                 nature is ~disordered by man's will not being subject
 5121   2, 109 |               the whole nature of sinful man ~remains disordered. Lastly,
 5122   2, 109 |                  inasmuch as ~by sinning man deserves everlasting damnation.~
 5123   2, 109 |               can only be restored, i.e. man's will can ~only be subject
 5124   2, 109 |            subject to God when God draws man's will to Himself, as stated ~
 5125   2, 109 |                 was committed and Who is man's Judge. ~And thus in order
 5126   2, 109 |                   And thus in order that man rise from sin there is required
 5127   2, 109 |                Para. 1/1~Reply OBJ 1: To man is bidden that which pertains
 5128   2, 109 |                is required in order that man should rise from ~sin. Hence
 5129   2, 109 |                  of grace; but that when man by his free-will, moved
 5130   2, 109 |                of the ~health that is in man by justifying grace. This
 5131   2, 109 |                 taken away by sin. Hence man cannot be restored by himself;
 5132   2, 109 |                  Thes. Para. 1/1~Whether man without grace can avoid
 5133   2, 109 |                  seem that without grace man can avoid sin. Because "
 5134   2, 109 |              Arbit. iii, 18). Hence if a man in mortal sin cannot avoid ~
 5135   2, 109 |                 not sin. If therefore a ~man in mortal sin cannot avoid
 5136   2, 109 |                  Ecclus. 15:18): "Before man is life and ~death, good
 5137   2, 109 |            sinning no one ceases to be a man. Hence it is still in his
 5138   2, 109 |            choose good or evil; and thus man can avoid sin without grace.~
 5139   2, 109 |                grace is not necessary to man ~for salvation, but that
 5140   2, 109 |             answer that, We may speak of man in two ways: first, in the
 5141   2, 109 |                 state of perfect nature, man, without habitual grace,
 5142   2, 109 |                 state of perfect nature ~man could avoid this. Nevertheless
 5143   2, 109 |                  state of corrupt nature man needs grace to heal his
 5144   2, 109 |                  sin." And in this state man can abstain from all mortal ~
 5145   2, 109 |                above (Q[74], A[5]); ~but man cannot abstain from all
 5146   2, 109 |              appetite of sensuality. For man can, indeed, repress each
 5147   2, 109 |                Para. 3/3~So, too, before man's reason, wherein is mortal
 5148   2, 109 |               reason, so likewise, since man's reason is not entirely
 5149   2, 109 |                 in the reason. For when ~man's heart is not so fixed
 5150   2, 109 |         achieving or avoiding of which a man strays from God and ~breaks
 5151   2, 109 |                since, when ~surprised, a man acts according to his preconceived
 5152   2, 109 |            premeditation of his reason a man may do something outside
 5153   2, 109 |                 his habit. But because a man ~cannot always have this
 5154   2, 109 |                 1 Para. 1/1~Reply OBJ 1: Man can avoid each but every
 5155   2, 109 |            necessary, from the fact that man's ~will is required in order
 5156   2, 109 |                the ~works of God that no man can correct whom He hath
 5157   2, 109 |            saying is to be understood of man in the ~state of perfect
 5158   2, 109 |                sin. Now, too, whatever a man wills, is given ~to him;
 5159   2, 109 |                sin. ~Hence if with grace man cannot do this, it seems
 5160   2, 109 |               keep us from ~sin. Hence a man who has obtained grace can
 5161   2, 109 |                 1/1~OBJ 3: Further, if a man who has obtained grace needs
 5162   2, 109 |                 light, so, neither can a man, even if he is most righteous, ~
 5163   2, 109 |                 His grace." Hence even a man who already possesses grace
 5164   2, 109 |             order to live righteously a ~man needs a twofold help of
 5165   2, 109 |          capability of nature. Secondly, man needs the help of grace
 5166   2, 109 |                  the first kind of help, man does not need a further ~
 5167   2, 109 |             after having ~received grace man still needs the Divine help,
 5168   2, 109 |              that it is imperfect, since man ~will need the Divine help
 5169   2, 109 |                 does not completely heal man, as stated above.~Aquin.:
 5170   2, 109 |              argument merely proves that man needs no further ~habitual
 5171   2, 109 |                  Thes. Para. 1/1~Whether man possessed of grace needs
 5172   2, 109 |                OBJ 1: It would seem that man possessed of grace needs
 5173   2, 109 |             Ethic. vii, 7,9). Now ~since man is justified by grace, he
 5174   2, 109 |                 20) more was restored to man ~by Christ's gift, than
 5175   2, 109 |               him to persevere; and thus man does not need grace in order
 5176   2, 109 |            Correp. et ~Grat. xii). Hence man, even when possessed of
 5177   2, 109 |              habit of the mind whereby a man stands steadfastly, lest
 5178   2, 109 |               called a ~habit, whereby a man has the purpose of persevering
 5179   2, 109 |                  have this ~perseverance man does not, indeed, need another
 5180   2, 109 |                    in the original state man received a gift whereby ~
 5181   2, 109 |           Nevertheless it was easier for man to ~persevere, with the
 5182   2, 109 |                 will be in heaven, where man ~will not merely be able
 5183   2, 110 |               anything in the soul. For ~man is said to have the grace
 5184   2, 110 |                 God even as the grace of man. Hence it ~is written (Gn.
 5185   2, 110 |                  Now when we say ~that a man has the favor of another,
 5186   2, 110 |                 Hence when we say that a man has the grace of God, nothing
 5187   2, 110 |                Ps. 31:2: "Blessed is the man to whom the Lord hath not ~
 5188   2, 110 |                  of God and the grace of man; for since the ~creature'
 5189   2, 110 |                  other hand, the will of man is moved by the good pre-existing
 5190   2, 110 |       pre-existing in things; ~and hence man's love does not wholly cause
 5191   2, 110 |                   3/3~Accordingly when a man is said to have the grace
 5192   2, 110 |          signified something bestowed on man by God. Nevertheless the
 5193   2, 110 |                 Reply OBJ 1: Even when a man is said to be in another'
 5194   2, 110 |              that what ~is pleasing to a man in another is presupposed
 5195   2, 110 |                  is pleasing to God in a man is caused by the Divine
 5196   2, 110 |               stated (Q[109], A[1]) that man is aided by God's gratuitous ~
 5197   2, 110 |                 ways: first, inasmuch as man's soul is moved by God to
 5198   2, 110 |                 the gratuitous effect in man is ~not a quality, but a
 5199   2, 110 |                 in the moved." Secondly, man is helped by God's gratuitous
 5200   2, 110 |               grace inasmuch as it makes man pleasing to God, or is given ~
 5201   2, 110 |                  dispositions, whereby a man is fittingly ~disposed with
 5202   2, 110 |               the nature whereby he is a man; whereas ~infused virtues
 5203   2, 110 |                  infused virtues dispose man in a higher manner and towards
 5204   2, 110 |                acquired virtues enable a man to walk, in ~accordance
 5205   2, 110 |                infused virtues ~enable a man to walk as befits the light
 5206   2, 110 |                 the root of ~goodness in man, as stated above.~Aquin.:
 5207   2, 110 |               Para. 1/1~OBJ 2: Further, "Man's merit springs from grace"
 5208   2, 110 |              essence of the soul. For as man in his intellective powers ~
 5209   2, 111 |               stated (Q[110], A[1]). But man is not ~therefore pleasing
 5210   2, 111 |            freely given by God, because ~man is pleasing to Him. Hence
 5211   2, 111 |                 natural good is given to man without preceding ~merit,
 5212   2, 111 |               twofold grace: one whereby man himself is united to ~God,
 5213   2, 111 |               other is that whereby ~one man cooperates with another
 5214   2, 111 |                since it is bestowed on a man beyond the ~capability of
 5215   2, 111 |             whereas it ~is bestowed on a man, not to justify him, but
 5216   2, 111 |                 Spirit is given to every man unto utility," i.e. of ~
 5217   2, 111 |                   i.e. because thereby a man is justified, and is made
 5218   2, 111 |               Thus we say it is due to a man to have ~reason, and whatever
 5219   2, 111 |                 of grace, since it makes man pleasing ~to God. And hence
 5220   2, 111 |                to the ~end intended. Now man is helped by God to will
 5221   2, 111 |                 one sanctifying grace in man, since it is ~sufficient,
 5222   2, 111 |           ordained to ~this, viz. that a man may help another to be led
 5223   2, 111 |                 to be led to God. Now no man can ~help in this by moving
 5224   2, 111 |               grace ~embraces whatever a man needs in order to instruct
 5225   2, 111 |                  are required: ~first, a man must possess the fullness
 5226   2, 111 |                   as a virtue justifying man in himself, but as implying
 5227   2, 111 |            certitude of faith, whereby a man is fitted for instructing
 5228   2, 111 |           appetitive power, according as man is ~ordained thereby to
 5229   2, 111 |               one to ~the faith, since a man is all the more ready to
 5230   2, 111 |                  Ghost, i.e. inasmuch as man's mind is rendered easily
 5231   2, 111 |              knowledge and wisdom that a man may not merely think aright
 5232   2, 111 |              thing merely to know what a man must believe in ~order to
 5233   2, 111 |             ordained to the ~good of one man alone, whereas gratuitous
 5234   2, 111 |                  virtues," since by it a man ~bears himself rightly towards
 5235   2, 111 |               But by sanctifying grace a man is ~perfected only in himself;
 5236   2, 111 |            whereas by gratuitous grace a man works for ~the perfection
 5237   2, 111 |               reason, which is proper to man is nobler than to feel, ~
 5238   2, 111 |              sanctifying grace ordains a man immediately to a union with ~
 5239   2, 111 |               gratuitous grace ordains a man to what is ~preparatory
 5240   2, 111 |           gratuitous grace could cause a man to have sanctifying ~grace,
 5241   2, 111 |                But by gratuitous grace a man cannot cause ~another to
 5242   2, 112 |         according to Jn. 3:5: ~"Unless a man be born again of water and
 5243   2, 112 |                 for grace is required on man's ~part?~Aquin.: SMT FS
 5244   2, 112 |                for grace is ~required on man's part, since, as the Apostle
 5245   2, 112 |                according to debt." Now a man's preparation by free-will
 5246   2, 112 |                 for grace is required on man's part.~Aquin.: SMT FS Q[
 5247   2, 112 |               preparation is required on man's part to obtain grace.~
 5248   2, 112 |               preparation is required on man's part, that, as it ~were,
 5249   2, 112 |             rather, every preparation in man ~must be by the help of
 5250   2, 112 |         free-will moved by God. And thus man ~is said to prepare himself,
 5251   2, 112 |                16:1: "It is the part of ~man to prepare the soul"; yet
 5252   2, 112 |         free-will. Hence it is said that man's will is prepared by God,
 5253   2, 112 |               prepared by God, and that ~man's steps are guided by God.~
 5254   2, 112 |                 A certain preparation of man for grace is simultaneous
 5255   2, 112 |                 suffice for merit, since man is not yet justified by ~
 5256   2, 112 |                 1/1~Reply OBJ 2: Since a man cannot prepare himself for
 5257   2, 112 |                 sudden to ~make the poor man rich." Now it sometimes
 5258   2, 112 |                 happens that God moves a man to ~good, but not perfect
 5259   2, 112 |               and perfectly to good, and man receives ~grace suddenly,
 5260   2, 112 |               Para. 1/1~On the contrary, Man is compared to God as clay
 5261   2, 112 |            potter. Hence, however much a man prepares ~himself, he does
 5262   2, 112 |                  As stated above (A[2]), man's preparation for grace
 5263   2, 112 |               speaking in the sense that man's flight to God is by a ~
 5264   2, 112 |                  its nature, grace joins man to the Highest Good, which ~
 5265   2, 112 |                of this ~diversity, since man prepares himself, only inasmuch
 5266   2, 112 |                 Natural life pertains to man's substance, and hence cannot ~
 5267   2, 112 |             cannot ~be more or less; but man partakes of the life of
 5268   2, 112 |                 accidentally, and ~hence man may possess it more or less.~
 5269   2, 112 |                  Thes. Para. 1/1~Whether man can know that he has grace?~
 5270   2, 112 |                OBJ 1: It would seem that man can know that he has grace.
 5271   2, 112 |                  first ~gift. Hence, the man who receives grace by the
 5272   2, 112 |                apart from grace. Hence a man ~may know that he has grace.~
 5273   2, 112 |                  written (Eccles. 9:1): "Man knoweth not whether ~he
 5274   2, 112 |               sanctifying grace maketh a man ~worthy of God's love. Therefore
 5275   2, 112 |               Body Para. 2/3~Secondly, a man may, of himself, know something,
 5276   2, 112 |                  understand." ~And hence man cannot judge with certainty
 5277   2, 112 |                things, and inasmuch as a man is not conscious of any ~
 5278   2, 112 |              hidden manna . . . which no man knoweth, but he that ~receiveth
 5279   2, 112 |                  so far as through ~acts man has experience of their
 5280   2, 112 |            condition of knowledge that a man should ~have certitude of
 5281   2, 112 |                condition of faith that a man should be certain of the
 5282   2, 113 |                implies a right ~order in man's act, and thus justice
 5283   2, 113 |                 justice, which directs a man's acts by ~regulating them
 5284   2, 113 |                justice, which ~directs a man's acts by regulating them
 5285   2, 113 |                interior disposition of a man, in so far as ~what is highest
 5286   2, 113 |               far as ~what is highest in man is subject to God, and the
 5287   2, 113 |               Now this justice may be in man in two ways: first, by ~
 5288   2, 113 |                  may be brought about in man by a movement ~from one
 5289   2, 113 |                  of ~innocence wherein a man has neither grace nor guilt.
 5290   2, 113 |                 grace nor guilt. Hence a man may be ~pardoned his guilt
 5291   2, 113 |                Ps. 31:2: "Blessed is the man to whom the Lord ~hath not
 5292   2, 113 |                answer that, by sinning a man offends God as stated above (
 5293   2, 113 |                 sin, is grace, whereby a man is made worthy of ~eternal
 5294   2, 113 |             happen ~amongst men that one man neither hates nor loves
 5295   2, 113 |                is said to be restored to man ~by the gift of grace; and
 5296   2, 113 |              grace; and hence although a man before sinning may be ~without
 5297   2, 113 |                 does not impute sin to a man, there is ~implied a certain
 5298   2, 113 |                  sin is not imputed to a man by God.~Aquin.: SMT FS Q[
 5299   2, 113 |                  Hence He can ~justify a man without the sacraments,
 5300   2, 113 |              Para. 1/1~OBJ 2: Further, a man has not the use of reason
 5301   2, 113 |            sometimes ~bestowed by God on man without the movement of
 5302   2, 113 |                 viii, 12) that "so ought man to ~turn to God as he is
 5303   2, 113 |               Now grace is preserved in ~man without a movement of his
 5304   2, 113 |             brought about by God ~moving man to justice. For He it is "
 5305   2, 113 |                  natures. Hence He moves man to ~justice according to
 5306   2, 113 |                  human nature. But it is man's ~proper nature to have
 5307   2, 113 |               grace especially ordains a man to good, which is the object
 5308   2, 113 |                of ~the will; and hence a man is moved to it by a movement
 5309   2, 113 |                 of the ungodly. For as a man is justified by faith, so
 5310   2, 113 |        justification only ~inasmuch as a man knows God by faith. But
 5311   2, 113 |                knows God by faith. But a man may know God in other ~ways,
 5312   2, 113 |           ungodly, it would ~seem that a man ought to think on every
 5313   2, 113 |                 the ungodly, inasmuch as man's mind is ~moved by God.
 5314   2, 113 |              moved by God. Now God moves man's soul by turning it to
 5315   2, 113 |                   By natural knowledge a man is not turned to God, according ~
 5316   2, 113 |                required in order ~that a man may believe that God justifies
 5317   2, 113 |               believe that God justifies man through the mystery of ~
 5318   2, 113 |         justification of the ungodly, if man's free-will must move against
 5319   2, 113 |              such thought, and because a man ~could not obtain the forgiveness
 5320   2, 113 |                 Para. 1/1~Reply OBJ 2: A man ought not to return to those
 5321   2, 113 |              Previous to justification a man must detest each sin he ~
 5322   2, 113 |              have been forgotten. For a ~man is then in such a frame
 5323   2, 113 |            required for a thing; ~thus a man is not reckoned together
 5324   2, 113 |              must be a last instant that man is in sin. But it cannot
 5325   2, 113 |                 its form; and ~much more man's free-will, whose movement
 5326   2, 113 |            movement towards God, since a man detests ~sin, as contrary
 5327   2, 113 |               what is on the part of the man justified, it is the other
 5328   2, 113 |                   particular good of one man. But the good of the universe
 5329   2, 113 |            greater than ~the good of one man, as is plain from Ethic.
 5330   2, 113 |                  something, ~i.e. a just man from a sinner, and there
 5331   2, 113 |                there is a cooperation on man's part, ~since there is
 5332   2, 113 |                12) says that "for a just man to be made from a ~sinner,
 5333   2, 113 |                 saying ~that "for a just man to be made from a sinner
 5334   2, 113 |                since God in justifying a man moves him ~to good, it would
 5335   2, 113 |                having charity belongs to man's nature; but to have faith
 5336   2, 113 |                an effect, as when a sick man suddenly and ~beyond the
 5337   2, 113 |                 soul interiorly and that man is converted to God, ~first
 5338   2, 113 |                 Para. 1/1~Reply OBJ 3: A man naturally acquires wisdom
 5339   2, 113 |                  it is miraculous when a man is made wise ~or learned
 5340   2, 113 |                outside this order. But a man does not naturally acquire ~
 5341   2, 114 |                of inquiry:~(1) Whether a man can merit anything from
 5342   2, 114 |                  of merit?~(5) Whether a man may merit the first grace
 5343   2, 114 |                Thes. Para. 1/1~Whether a man may merit anything from
 5344   2, 114 |                  1: It would seem that a man can merit nothing from God.
 5345   2, 114 |               ought to do." ~Therefore a man can merit nothing from God.~
 5346   2, 114 |            Further, it would seem that a man merits nothing from God,
 5347   2, 114 |           nothing. Now by acting well, a man profits himself or another
 5348   2, 114 |               profits himself or another man, but not God, for it is
 5349   2, 114 |            receive of thy hand." Hence a man can merit nothing from God.~
 5350   2, 114 |             makes him his ~debtor; for a man's wage is a debt due to
 5351   2, 114 |              Hence it ~would seem that a man may merit from God.~Aquin.:
 5352   2, 114 |               clear that between God and man there is the greatest ~inequality:
 5353   2, 114 |                infinitely apart, and all man's good is from ~God. Hence
 5354   2, 114 |                absolute equality between man and ~God, but only of a
 5355   2, 114 |            measure of human virtue is in man ~from God. Hence man's merit
 5356   2, 114 |                  in man ~from God. Hence man's merit with God only exists
 5357   2, 114 |               Divine ordination, so that man obtains from God, as a reward
 5358   2, 114 |                 1 Para. 1/1~Reply OBJ 1: Man merits, inasmuch as he does
 5359   2, 114 |                 merit eternal life. ~For man merits from God what he
 5360   2, 114 |                stated above ~(A[1]). Now man by his nature is ordained
 5361   2, 114 |              wishes to be blessed. Hence man by his natural ~endowments
 5362   2, 114 |              mercy and liberality. Now a man may merit from another,
 5363   2, 114 |         therefore, would it seem that ~a man without grace may merit
 5364   2, 114 |                 Para. 1/1~I answer that, Man without grace may be looked
 5365   2, 114 |                Therefore, if we speak of man in ~the first state, there
 5366   2, 114 |             there is only one reason why man cannot merit eternal ~life
 5367   2, 114 |                 endowments, viz. because man's ~merit depends on the
 5368   2, 114 |                entered into the heart of man." And hence ~it is that
 5369   2, 114 |                grace. But if we speak of man as existing in sin, a second ~
 5370   2, 114 |             Reply OBJ 2: Without grace a man cannot have a work equal
 5371   2, 114 |                  different in God and in man. For a man receives all
 5372   2, 114 |                 in God and in man. For a man receives all his power of ~
 5373   2, 114 |        well-doing from God, and not from man. Hence a man can merit nothing
 5374   2, 114 |                and not from man. Hence a man can merit nothing from ~
 5375   2, 114 |              shall be made to ~him?" But man may merit from man, before
 5376   2, 114 |                   But man may merit from man, before he has received
 5377   2, 114 |                the ~case is similar with man and God, since one man cannot
 5378   2, 114 |              with man and God, since one man cannot merit from another ~
 5379   2, 114 |                Thes. Para. 1/1~Whether a man in grace can merit eternal
 5380   2, 114 |                  1: It would seem that a man in grace cannot merit eternal
 5381   2, 114 |              Hence it would ~seem that a man with grace cannot merit
 5382   2, 114 |                  Therefore ~with grace a man cannot merit eternal life
 5383   2, 114 |                  in that day." Therefore man merits ~everlasting life
 5384   2, 114 |                 Para. 1/2~I answer that, Man's meritorious work may be
 5385   2, 114 |               seem congruous ~that, if a man does what he can, God should
 5386   2, 114 |              dignity of grace, whereby a man, being made a partaker of
 5387   2, 114 |                the ~Holy Ghost dwells in man; and He is a sufficient
 5388   2, 114 |                says (1 Cor. 3:8): "Every man shall receive ~his own reward
 5389   2, 114 |                merit that good ~to which man is divinely ordained. Secondly,
 5390   2, 114 |                  free-will, ~inasmuch as man, more than other creatures,
 5391   2, 114 |                 not meritorious unless a man does them out of charity, ~
 5392   2, 114 |                Thes. Para. 1/1~Whether a man may merit for himself the
 5393   2, 114 |                  1: It would seem that a man may merit for himself the
 5394   2, 114 |            merits justification." ~Now a man is justified by the first
 5395   2, 114 |                 first grace. Therefore a man may merit the ~first grace.~
 5396   2, 114 |             already received. Thus if a ~man receives a horse from his
 5397   2, 114 |                 much more bountiful than man. Much more, ~therefore,
 5398   2, 114 |                  more, ~therefore, may a man, by subsequent works, merit
 5399   2, 114 |                according to debt." Now a man merits what ~is reckoned
 5400   2, 114 |            reward of his works. Hence a ~man may not merit the first
 5401   2, 114 |              because previous to grace a man in the state of sin has
 5402   2, 114 |                  first grace. Therefore ~man is justified by faith, not
 5403   2, 114 |                  by faith, not as though man, by believing, were to merit ~
 5404   2, 114 |                 3 Para. 1/1~Reply OBJ 3: Man's every good work proceeds
 5405   2, 114 |                 but not from any gift of man. Consequently, there is
 5406   2, 114 |                Thes. Para. 1/1~Whether a man can merit the first grace
 5407   2, 114 |                  1: It would seem that a man can merit the first grace
 5408   2, 114 |                  s faith, as to heal the man both inwardly and outwardly!"
 5409   2, 114 |                  about by grace. Hence a man can merit the first ~grace
 5410   2, 114 |               continued prayer of a just man availeth ~much." Now he
 5411   2, 114 |                 be ~saved." Hence, since man's salvation can only be
 5412   2, 114 |                grace, ~it seems that one man may merit for another his
 5413   2, 114 |                 Q[109], A[5]). Hence one man may ~by merit obtain for
 5414   2, 114 |                is ~congruous that when a man makes good use of his power
 5415   2, 114 |           another congruously; because a man ~in grace fulfils God's
 5416   2, 114 |        friendship that God should fulfil man's desire for the salvation
 5417   2, 114 |                 whose salvation the just man desires. And it is in this
 5418   2, 114 |                 Para. 1/1~Reply OBJ 1: A man's faith avails for another'
 5419   2, 114 |                rests on justice; hence a man may impetrate many things
 5420   2, 114 |                Thes. Para. 1/1~Whether a man may merit restoration after
 5421   2, 114 |                after ~a fall. For what a man may justly ask of God, he
 5422   2, 114 |                Thou forsake me." Hence a man ~may merit to be restored
 5423   2, 114 |              Para. 1/1~OBJ 2: Further, a man's works benefit himself
 5424   2, 114 |                more than another. Now a ~man may, to some extent, merit
 5425   2, 114 |                 1~OBJ 3: Further, when a man is once in grace he merits
 5426   2, 114 |              Ezech. 18:24): "If the just man turn ~himself away from
 5427   2, 114 |                  person. And therefore a man can nowise merit for himself
 5428   2, 114 |                Thes. Para. 1/1~Whether a man may merit the increase of
 5429   2, 114 |                  1: It would seem that a man cannot merit an increase
 5430   2, 114 |                 what falls under merit a man merits by every act flowing ~
 5431   2, 114 |                   as by every such act a man merits life ~everlasting.
 5432   2, 114 |               act quickened by charity a man would ~merit an increase
 5433   2, 114 |          increase of charity. But what a man merits, he infallibly ~receives
 5434   2, 114 |                  every meritorious act a man merits the increase of ~
 5435   2, 114 |                its own time, viz. when a man ~is sufficiently disposed
 5436   2, 114 |                Thes. Para. 1/1~Whether a man may merit perseverance?~
 5437   2, 114 |                 perseverance. For what a man ~obtains by asking, can
 5438   2, 114 |                we already possess. But a man may merit an increase of
 5439   2, 114 |                 1/1~I answer that, Since man's free-will is naturally
 5440   2, 114 |                  motion, which ~inclines man to good unto the end. Now
 5441   2, 114 |                  is a ~kind of good. Now man's good is twofold: the first,
 5442   2, 114 |                 second, ~relatively. Now man's good simply is his last
 5443   2, 114 |                  not the simple, good of man is what is good to ~him
 5444   2, 114 |                and ~everything whereby a man is helped to attain beatitude
 5445   2, 114 |                themselves, they are not ~man's good simply, but relatively,
 5446   2, 1   |                  whichever one of them a man denies, he is considered
 5447   2, 1   |               things therein, concerning man and other ~creatures. Therefore
 5448   2, 1   |                of the Divine ~operation, man is helped on his journey
 5449   2, 1   |             false come under hope, for a man hopes ~to obtain eternal
 5450   2, 1   |              xxvi in Evang.]: he saw the Man, and believing Him to be
 5451   2, 1   |             habits of the other virtues, man sees what is becoming to
 5452   2, 1   |             scientific knowledge for one man, even in the state of a ~
 5453   2, 1   |                wayfarer, is, for another man, an object of faith, because
 5454   2, 1   |           possible for one and the ~same man to have science and faith
 5455   2, 1   |                hand, in one and the same man, about the same object,
 5456   2, 1   |               Tract. xxvi in Joan.), "no man believes against his will." ~
 5457   2, 1   |                had two sons, that a dead man ~rose again at the touch
 5458   2, 1   |                  faith is exacted of ~no man by a necessity of coercion,
 5459   2, 1   |                   in sciences devised by man, ~on account of the lack
 5460   2, 1   |                faith was not ~devised by man, but was delivered to us
 5461   2, 1   |         providence over the salvation of man, according to Heb. 11: "
 5462   2, 1   |                  dispenses in time, for ~man's salvation, and which are
 5463   2, 1   |                  in ~sciences devised by man. Secondly, on the part of
 5464   2, 1   |                 from all eternity; while man is likened to matter in ~
 5465   2, 1   |                 for even with regard to ~man's state we find that the
 5466   2, 1   |              comes in youth, and ~that a man's state is all the more
 5467   2, 1   |         concerning the sanctification of man are included in one article; ~
 5468   2, 1   |               believe that He is." Now a man cannot believe, unless the
 5469   2, 1   |                   1/1~OBJ 2: Further, no man has the power to do what
 5470   2, 2   |                    since, in this way, a man thinks with assent even ~
 5471   2, 2   |              kind of thinking, as when a man considers the things that
 5472   2, 2   |                  those things whereby a ~man is induced to believe, for
 5473   2, 2   |                the First Truth, to Which man gives his adhesion, so ~
 5474   2, 2   |               matters of faith, ~surpass man's natural reason, since
 5475   2, 2   |             Further, it is dangerous for man to assent to matters, wherein
 5476   2, 2   |                ear discern words?" Now a man ~cannot form a judgment
 5477   2, 2   |               Para. 1/1 ~OBJ 3: Further, man's salvation rests on God,
 5478   2, 2   |                  it is not necessary for man's salvation, that ~he should
 5479   2, 2   |              above (FS, Q[3], A[8]) that man's ultimate happiness consists
 5480   2, 2   |                  of God: to which vision man cannot attain unless ~he
 5481   2, 2   |               learned cometh to Me." Now man acquires a share of ~this
 5482   2, 2   |                  3~Hence in order that a man arrive at the perfect vision
 5483   2, 2   |                   1/1~Reply OBJ 1: Since man's nature is dependent on
 5484   2, 2   |                 1/1~Reply OBJ 2: Just as man assents to first principles,
 5485   2, 2   |            intellect, so does a virtuous man, by the habit of virtue, ~
 5486   2, 2   |              which God bestows on him, a man assents to matters of ~faith
 5487   2, 2   |              above the understandings of man."~Aquin.: SMT SS Q[2] A[
 5488   2, 2   |                  of them are proposed to man ~as objects of faith, in
 5489   2, 2   |                that, It is necessary for man to accept by faith not only ~
 5490   2, 2   |            motives. First, in order that man may arrive ~more quickly
 5491   2, 2   |                  until late in life that man would ~arrive at the knowledge
 5492   2, 2   |               they do not all alike lead man to beatitude: ~hence they
 5493   2, 2   |                  Thes. Para. 1/1~Whether man is bound to believe anything
 5494   2, 2   |                OBJ 1: It would seem that man is not bound to believe
 5495   2, 2   |             anything ~explicitly. For no man is bound to do what is not
 5496   2, 2   |                 power. Now it is ~not in man's power to believe a thing
 5497   2, 2   |                 they be sent?" Therefore man is not bound to believe
 5498   2, 2   |                  are we by ~charity. Now man is not bound to keep the
 5499   2, 2   |                     Therefore neither is man bound to believe anything
 5500   2, 2   |               obedience does not require man to keep certain fixed precepts,