Part, Question

 8001   2, 92  |           creation of the world, so that man still retained in ~his mind
 8002   2, 93  |            considered in themselves. Now man ~cannot consider these effects
 8003   2, 93  |                  called divination, if a man foretells things that ~happen
 8004   2, 93  |                  divine. Then ~only is a man said to divine, when he
 8005   2, 93  |                 3 Para. 1/1~Reply OBJ 3: Man has a natural inclination
 8006   2, 93  |              Reply OBJ 3: In the New Law man's mind is restrained from
 8007   2, 93  |                   prestigiation" because man's eyes are ~blindfolded [
 8008   2, 93  |               For the demon who ~intends man's perdition endeavors, by
 8009   2, 93  |              that the spirit of the just man, being about ~to smite the
 8010   2, 93  |                  opinions, in order that man's mind may become entangled
 8011   2, 93  |           treasure ~be discovered when a man digs a grave - for these
 8012   2, 93  |               that "such is the will of ~man, as is the day which the
 8013   2, 93  |         necessity on the free-will, ~and man is able, by his reason,
 8014   2, 93  |               instinct that, unknown ~to man, lies hidden in his mind.
 8015   2, 93  |            spirits who desire to deceive man for they ~are permitted
 8016   2, 93  |            things which have occupied a ~man's thoughts and affections
 8017   2, 93  |                 that disposition; thus a man in whom there is ~abundance
 8018   2, 93  |                   the divine will when a man is in doubt."~Aquin.: SMT
 8019   2, 93  |          divination." Now the actions of man ~that are required for sortilege
 8020   2, 93  |                  of something done by a ~man, and in this it agrees with
 8021   2, 94  |                  a manner ~connatural to man, namely, by discovery and
 8022   2, 94  |              forces, the reason of which man is unable to assign; for ~
 8023   2, 94  |           whatever purpose He ~will. But man has not been entrusted with
 8024   2, 94  |                 no way is ~it lawful for man to make use of the demons'
 8025   2, 94  |               misfortunes that ~occur to man. Now sickness in man is
 8026   2, 94  |                  to man. Now sickness in man is preceded by certain symptoms,
 8027   2, 94  |            chance. But afterwards when a man ~begins to entangle his
 8028   2, 94  |                   How then, if it does a man no good to have the Gospels ~
 8029   2, 94  |                devil in order to deceive man. Hence a ~gloss on the passage
 8030   2, 95  |                Just as God is tempted by man so is man tempted by God,
 8031   2, 95  |                  is tempted by man so is man tempted by God, man, and
 8032   2, 95  |                so is man tempted by God, man, and demons. ~But when man
 8033   2, 95  |               man, and demons. ~But when man is tempted the result is
 8034   2, 95  |           Further, it seems to belong to man's perfection that he should ~
 8035   2, 95  |              Body Para. 2/2~Accordingly, man tempts God sometimes by
 8036   2, 95  |              words when we pray. Hence a man tempts God ~explicitly in
 8037   2, 95  |                or knowledge. Thus when a man wishes his horse to gallop
 8038   2, 95  |               things. Accordingly when a man in his prayers or deeds
 8039   2, 95  |                 Lord thy God," ~says: "A man tempts God, if having the
 8040   2, 95  |                 1 Para. 1/1~Reply OBJ 1: Man also is sometimes tempted
 8041   2, 95  |              Para. 1/1~OBJ 2: Further, a man is tempted not only in order
 8042   2, 95  |                 Scripture never blames a man for ceasing from sin, but ~
 8043   2, 95  |               experimental and thereby a man ~experiences in himself
 8044   2, 95  |                 God is sinful, because a man doubts ~God, as stated above (
 8045   2, 95  |                thy soul, and be not as a man that tempteth God. Such
 8046   2, 95  |                that tempteth God. Such a man," that is, ~who tempts God,
 8047   2, 95  |                through doubtful faith, a man ~does things indicative
 8048   2, 95  |                yet the ~very fact that a man behaves presumptuously and
 8049   2, 95  |                 Para. 1/1~Reply OBJ 3: A man is said to pray deceitfully,
 8050   2, 95  |                heart, but in relation to man. Wherefore ~deceit is accidental
 8051   2, 95  |               for certain. For just as a man is ~more of an unbeliever
 8052   2, 95  |               truth of faith, so, too, a man acts more against the reverence
 8053   2, 95  |             doubt. Now the superstitious man ~professes an error, as
 8054   2, 96  |             conclusion. Now in an oath a man's statement is confirmed
 8055   2, 96  |               The first is: "Supposing a man ~to swear, thinking that
 8056   2, 96  |                   for in ~whatever way a man swears to that which is
 8057   2, 96  |                  by the very fact that a man swears indiscreetly, he
 8058   2, 96  |                is a perverse oath when a man swears to the ~truth by
 8059   2, 96  |               perjurer. Yet ~sometimes a man swears he will do something
 8060   2, 96  |                   1/1~OBJ 2: Further, no man sins by doing what is best.
 8061   2, 96  |                  what is best: as when a man swears not to ~enter religion,
 8062   2, 96  |               sins not, if he do not the man's will: for instance, if
 8063   2, 96  |                  1~Reply OBJ 3: When one man swears or promises to do
 8064   2, 96  |              personal act, and so when a man becomes a ~citizen of a
 8065   2, 96  |                   according to the Law a man incurs infamy through ~committing
 8066   2, 96  |                 his authority, absolve a man from an obligation ~even
 8067   2, 96  |               overcome a high-principled man.~Aquin.: SMT SS Q[98] A[
 8068   2, 96  |                 3: Not every sin makes a man infamous in the eye of the
 8069   2, 96  |                the law. ~Wherefore, if a man who has sworn falsely in
 8070   2, 96  |                  would seem that ~when a man knows another to be swearing
 8071   2, 96  |                 demand an oath of such a man.~Aquin.: SMT SS Q[98] A[
 8072   2, 96  |                duty imposed on him. If a man demands an oath on his own ~
 8073   2, 96  |                 if he knows not that the man ~will swear falsely, and
 8074   2, 96  |                 in doubting whether the ~man will speak the truth). "
 8075   2, 96  |               evil. But if he knows ~the man to have done so," i.e. the
 8076   2, 96  |                 If, on the other hand, a man demands an oath as a public
 8077   2, 96  |                did not state to whom one man had to denounce another'
 8078   2, 96  |               the good of faith, which a man ~makes use of in the oath
 8079   2, 96  |                 Ep. xlvii). Hence when a man swears falsely by ~the true
 8080   2, 97  |                 Constituit.] that if any man shall allow the Jews to
 8081   2, 97  |                  s power is greater than man's. Now sacred things ~receive
 8082   2, 97  |              they cannot be ~violated by man: and so a sacrilege would
 8083   2, 97  |           Isidore says (Etym. x) that "a man is said to be ~sacrilegious
 8084   2, 97  |                 and in the same way if a man violate a sacred ~thing,
 8085   2, 97  |                by whatever kind of sin a man acts counter to ~reverence
 8086   2, 97  |             directed to ~the holiness of man, who worships God in a holy
 8087   2, 97  |                   the sacraments whereby man is sanctified: chief of
 8088   2, 97  |                   that "by what things a man sinneth by the same . . .
 8089   2, 97  |              seem ~that the sacrilegious man, who reverences not sacred
 8090   2, 97  |                not sufficient to deter a man from ~sin, a double punishment
 8091   2, 97  |              exacted ~for the purpose of man's correction, it has a manifest
 8092   2, 98  |               remuneration alone makes a man guilty of simony, or ~also
 8093   2, 98  |          according to 1 Cor. 4:1, "Let a man so account of us as of the ~
 8094   2, 98  |             selling a spiritual thing, a man treats God and ~divine things
 8095   2, 98  |                gift of ~the Holy Ghost a man declares, in a way, that
 8096   2, 98  |                  of those things whereby man is ~wont to be withdrawn
 8097   2, 98  |                 said to be bought when a man gives ~what he has for God'
 8098   2, 98  |                  simony, like any ~other man, since the higher a man'
 8099   2, 98  |                  man, since the higher a man's position the more grievous
 8100   2, 98  |                  But it is lawful ~for a man to make good his grievance.
 8101   2, 98  |                Now it is evident that a ~man's service is directed to
 8102   2, 98  |               value. Wherefore just as a man contracts ~the guilt of
 8103   2, 98  |              price, or a request whereby man's favor is ~obtained or
 8104   2, 98  |                R.O. 1 Para. 2/2~Again, a man who is guilty of simony,
 8105   2, 98  |             because no one should obey a man to the extent of ~communicating
 8106   2, 98  |                 sell it. ~Wherefore if a man, knowingly and spontaneously,
 8107   2, 98  |                  On the other hand, if a man's promotion be procured
 8108   2, 98  |              sight the mere will makes a man guilty of simony; ~but as
 8109   2, 99  |              does not denote relation to man, ~but only to God. Therefore
 8110   2, 99  |                Para. 1/2 ~I answer that, Man becomes a debtor to other
 8111   2, 99  |               nourishment. ~Consequently man is debtor chiefly to his
 8112   2, 99  |                OBJ 3: The relations of a man with his kindred and fellow-citizens ~
 8113   2, 99  |              Para. 1/1~OBJ 2: Further, a man is bound to lay up for those
 8114   2, 99  |               hope and ~charity, whereby man is primarily directed to
 8115   2, 99  |               said (Lk. 14:26): "If any ~man come to Me, and hate not
 8116   2, 99  |              have kept Thy ~word." Now a man who knows not his parents
 8117   2, 99  |                 is not the due mode that man should tend to worship his ~
 8118   2, 100 |                  a position of dignity a man ~not only excels as regards
 8119   2, 100 |             other ~hand, the fact that a man has perfection of science
 8120   2, 100 |                 all like things render a man fit ~for positions of dignity,
 8121   2, 100 |               with the relations between man and man.~Aquin.: SMT SS
 8122   2, 100 |                relations between man and man.~Aquin.: SMT SS Q[102] A[
 8123   2, 100 |                legal ~debt, to pay which man is compelled by law; and
 8124   2, 100 |               compelled by law; and thus man owes honor and ~worship
 8125   2, 101 |              either before God or before man. Before God, Who is the ~
 8126   2, 101 |               heart, for instance when a man acknowledges either God'
 8127   2, 101 |                 s ~excellence or another man's excellence before God.
 8128   2, 101 |                  honor, in so far as one man honors ~another out of the
 8129   2, 101 |                  1~Reply OBJ 3: In every man is to be found something
 8130   2, 101 |                  Now by dulia we honor a man as being made to ~the image
 8131   2, 101 |              holy souls, for God created man ~incorruptible, and to the
 8132   2, 101 |                 that "the homage due to ~man, of which the Apostle spoke
 8133   2, 101 |          servitude is due to God ~and to man under different aspects:
 8134   2, 101 |                 competent to God ~and to man under different aspects.
 8135   2, 101 |           subject ~to His power: whereas man partakes of a certain likeness
 8136   2, 101 |               particular power over some man or ~creature. Wherefore
 8137   2, 101 |                other reasons for which a man is loved. In like manner, ~
 8138   2, 101 |                  and another for serving man, ~and for honoring the one
 8139   2, 101 |               regards ~some dignity of a man absolutely. For though,
 8140   2, 101 |                respect of that ~dignity, man is made to the image or
 8141   2, 101 |             reverence is shown towards a man. Taken in ~this sense it
 8142   2, 101 |                is that which is due to a man by ~reason of his having
 8143   2, 101 |                 3 Para. 1/1~Reply OBJ 3: Man owes neither subjection
 8144   2, 101 |                are naturally ~subject to man. As to the Cross of Christ,
 8145   2, 102 |                 inquiry:~(1) Whether one man is bound to obey another?~(
 8146   2, 102 |              Thes. Para. 1/1~Whether one man is bound to obey another?~
 8147   2, 102 |                 OBJ 1: It seems that one man is not bound to obey another.
 8148   2, 102 |                 God has so ordered ~that man is ruled by his own counsel,
 8149   2, 102 |                Ecclus. 15:14, "God ~made man from the beginning, and
 8150   2, 102 |                  counsel." Therefore one man is not bound to obey another.~
 8151   2, 102 |                 1~OBJ 2: Further, if one man were bound to obey another,
 8152   2, 102 |                human ~conduct. Therefore man is bound to obey none but
 8153   2, 102 |                   acceptable. Now what a man does out of duty is not
 8154   2, 102 |              gratuitous. Therefore ~if a man were bound in duty to obey
 8155   2, 102 |                 obedience. Therefore one man is not bound to obey ~another.~
 8156   2, 102 |                  1~Reply OBJ 1: God left man in the hand of his own counsel,
 8157   2, 102 |               Hence the will of the ~one man who issues a command may
 8158   2, 102 |                  the will of this ~other man who obeys him.~Aquin.: SMT
 8159   2, 102 |                  since virtue requires a man to exercise his will and
 8160   2, 102 |                is a tacit precept, and a man's obedience ~seems to be
 8161   2, 102 |           circumstances, in so ~far as a man obeys either whom he ought
 8162   2, 102 |               Wherefore obedience make a man's will prompt in ~fulfilling
 8163   2, 102 |              follows that obedience to a man is of one species, though
 8164   2, 102 |                  Just as sin consists in man contemning God and adhering ~
 8165   2, 102 |                 virtuous act consists in man ~contemning created goods
 8166   2, 102 |                  the end. Therefore if a man ~contemns created goods
 8167   2, 102 |                greater the thing which a man contemns that ~he may adhere
 8168   2, 102 |               kinds ~of human goods that man may contemn for God's sake.
 8169   2, 102 |                  so far as, by his will, man makes use of all other goods. ~
 8170   2, 102 |                is ~another good to which man is not bound of necessity,
 8171   2, 102 |               them, saying: "See that no man know this. But they going
 8172   2, 102 |                 Q[19], A[10]). Therefore man is not bound to obey God
 8173   2, 102 |                  1/1~Reply OBJ 3: Though man is not always bound to will
 8174   2, 102 |                  to will. This comes to ~man's knowledge chiefly through
 8175   2, 102 |                 God's command, wherefore man is bound to ~obey God's
 8176   2, 102 |               word of God." Therefore as man ~is bound to obey God in
 8177   2, 102 |            slavery ~falls upon the whole man: for the better part of
 8178   2, 102 |            internal movement of the will man is ~not bound to obey his
 8179   2, 102 |              Body Para. 2/2~Nevertheless man is bound to obey his fellow-man
 8180   2, 102 |                not bound to obey another man in matters touching the ~
 8181   2, 102 |                 2 Para. 1/1~Reply OBJ 2: Man is subject to God simply
 8182   2, 102 |                   subjection whereby one man is bound ~to another regards
 8183   2, 102 |                stand because thereby one man is subject to another. ~
 8184   2, 102 |                 subject to another. ~Yet man is bound by divine law to
 8185   2, 102 |                 3 Para. 1/1~Reply OBJ 3: Man is bound to obey secular
 8186   2, 103 |                sin, it would follow that man cannot avoid ~mortal sin,
 8187   2, 103 |                Now disobedience makes a ~man contemn a precept which,
 8188   2, 103 |                than anything, prevents a man from ~sinning. Therefore
 8189   2, 103 |                 the disobedience of ~one man, many were made sinners."
 8190   2, 103 |            commanding, since, although a man should take every care ~
 8191   2, 103 |             grievous to disobey God than man. ~Secondly, on the part
 8192   2, 103 |             neighbor. On the other hand, man's will is not always directed
 8193   2, 103 |               bound by a mere precept of man, a sin is ~more grievous,
 8194   2, 103 |                  sin committed against a man, apart from the latter being ~
 8195   2, 103 |              that contains contempt of a man's precept is less grievous ~
 8196   2, 103 |               the sin which contemns the man who made the precept, because ~
 8197   2, 103 |             since any ~good may hinder a man from committing sin. The
 8198   2, 103 |               but pride, from which then man proceeded to disobey. Hence
 8199   2, 104 |                the penitent?~(3) Whether man is always bound to give
 8200   2, 104 |                 are the reason for which man is loved. Therefore thankfulness
 8201   2, 104 |              Para. 1/1~OBJ 2: Further, a man owes love to his benefactor
 8202   2, 104 |                says (Confess. ii): "What man, weighing his own ~infirmity,
 8203   2, 104 |                 gift ~bestowed on a poor man is greater to him than a
 8204   2, 104 |                 great gift is to a rich ~man. And since actions are about
 8205   2, 104 |                Thes. Para. 1/1~Whether a man is bound to give thanks
 8206   2, 104 |               OBJ 1: It seems that the a man is not bound to give thanks
 8207   2, 104 |                 every ~benefactor. For a man may benefit himself just
 8208   2, 104 |                 will he ~be good?" But a man cannot thank himself, since
 8209   2, 104 |                 of a favor may be a poor man, and is quite unable ~to
 8210   2, 104 |             repay. Therefore seemingly a man is not always bound to repayment
 8211   2, 104 |                   A[3]; Q[101], A[2]), a man owes his ~benefactor, as
 8212   2, 104 |                  1 Benef. v), "just as a man is ~liberal who gives not
 8213   2, 104 |                 by another's, so too, no man confers a favor on himself, ~
 8214   2, 104 |                 or ingratitude, ~since a man cannot deny himself a thing
 8215   2, 104 |                 as the ~various parts of man are considered as though
 8216   2, 104 |              himself, seems to me like a man who seeks fodder for ~his
 8217   2, 104 |                  1/2~Reply OBJ 5: A poor man is certainly not ungrateful
 8218   2, 104 |                  that however well off a man may be, it is possible to ~
 8219   2, 104 |         Therefore there is no need for a man to desire neediness or distress
 8220   2, 104 |                Thes. Para. 1/1~Whether a man is bound to repay a favor
 8221   2, 104 |                 1~OBJ 1: It seems that a man is bound to repay a favor
 8222   2, 104 |                above (A[3]). Therefore a man is bound to repay a ~favor
 8223   2, 104 |             earnestness seems ~to make a man do his duty without any
 8224   2, 104 |              Reply OBJ 3: God alone sees man's disposition in itself:
 8225   2, 104 |                  shown by certain signs, man also can know it. It is
 8226   2, 104 |           according to Rm. 13:8, "Owe no man anything, ~but to love one
 8227   2, 105 |            sinning, for instance ~if one man has helped another to commit
 8228   2, 105 |               Arb. iii; Retract. i), "no man ~sins in what he cannot
 8229   2, 105 |              Apostle (Rm. 13:8), "Owe no man ~anything." Yet "an unwilling
 8230   2, 105 |                Para. 1/2~Reply OBJ 2: No man is excused from ingratitude
 8231   2, 105 |                 of favors lays hold of a man, he has ~apparently given
 8232   2, 105 |                  and from ~the latter no man should wish to be free.
 8233   2, 105 |                of ~ingratitude is when a man fails to repay a favor,
 8234   2, 105 |                 supreme degree is when a man fails to recognize the reception ~
 8235   2, 105 |       ingratitude to God, inasmuch ~as a man does something that may
 8236   2, 105 |                 a venial sin: else every man would be guilty of ingratitude. ~
 8237   2, 105 |                have said above (A[2]), a man may ~be ungrateful in two
 8238   2, 105 |                 of gratitude requires a ~man to make a liberal return,
 8239   2, 105 |               Body Para. 2/3~Secondly, a man may be ungrateful, because
 8240   2, 105 |                vii): "When we say that a man ~after conferring a favor
 8241   2, 105 |               Further, "By what things a man sinneth, by the same also
 8242   2, 105 |             remarks (De Benef. iii), "a ~man is often grateful although
 8243   2, 105 |            speaks of what the ungrateful man ~deserves to suffer.~Aquin.:
 8244   2, 106 |                that takes vengeance on a man does not bear with him. ~
 8245   2, 106 |                  says: "He is not a good man that cannot bear with ~a
 8246   2, 106 |              Para. 1/1~OBJ 4: Further, a man is said to avenge himself
 8247   2, 106 |                 on him, as ~neither is a man excused for hating one that
 8248   2, 106 |                one that hates him: for a man may not ~sin against another
 8249   2, 106 |              doeth evil." If, however, a man takes vengeance outside
 8250   2, 106 |                 the wrong inflicted on a man ~affects his person, he
 8251   2, 106 |            virtue for an act ~to which a man is sufficiently disposed
 8252   2, 106 |                by the other virtues. Now man is ~sufficiently disposed
 8253   2, 106 |                  from the concupiscible. Man resists harm by defending
 8254   2, 106 |                vengeance, in so far as a man ~avenges the wrong done
 8255   2, 106 |                  among men. For to put a man to death is to uproot ~him.
 8256   2, 106 |                  3: Further, to punish a man publicly for his sin seems
 8257   2, 106 |                 be ~taken by depriving a man of what he loves most. Now
 8258   2, 106 |               most. Now the things which man ~loves most are life, bodily
 8259   2, 106 |                 namely, "death," whereby man is ~deprived of life; "stripes," "
 8260   2, 106 |                 of eye for eye, ~whereby man forfeits his bodily safety; "
 8261   2, 106 |                 kind that is fearsome to man, is made known at the same
 8262   2, 106 |                  time as the ~sin, makes man's will avers to sin: because
 8263   2, 106 |       involuntarily. For the will of one man does not follow from the
 8264   2, 106 |                will of ~another. Yet one man is punished for another,
 8265   2, 106 |            voluntary except what is in a man's power. ~But sometimes
 8266   2, 106 |                  power. ~But sometimes a man is punished for what is
 8267   2, 106 |                 not in his power; thus a man ~is removed from the administration
 8268   2, 106 |                  to voluntariness. But a man ~does not escape the debt
 8269   2, 106 |                 Para. 1/1~Reply OBJ 1: A man is never condemned to a
 8270   2, 106 |                  punishment for ~another man's sin, because spiritual
 8271   2, 106 |                in ~respect of which each man is master of himself. But
 8272   2, 106 |                 himself. But sometimes a man is ~condemned to punishment
 8273   2, 106 |              reasons. First, because one man may be the temporal goods ~
 8274   2, 106 |                 Job 34:30, "Who maketh a man that is a ~hypocrite to
 8275   2, 106 |                 fellowship, ~whereby one man is bound to be solicitous
 8276   2, 106 |               any fault of theirs, since man is unable to ~grasp the
 8277   2, 106 |            according to human judgment a man should never ~be condemned
 8278   2, 106 |            mutilation or flogging. But a man may be condemned, even ~
 8279   2, 106 |                 infected with ~leprosy a man is removed from the administration
 8280   2, 106 |           pronouncing a death sentence a man is hindered from ~receiving
 8281   2, 107 |                 belongs ~to truth that a man should state things concerning
 8282   2, 107 |               for the very reason that a man says ~what is true about
 8283   2, 107 |              virtue consists in making a man's ~deed good. Consequently
 8284   2, 107 |               acts, it is necessary that man be disposed thereto by a
 8285   2, 107 |             thing signified: and thereto man is perfected by the ~virtue
 8286   2, 107 |                the intention. Now that a man states that which concerns
 8287   2, 107 |                intention. ~For the brave man intends to act bravely:
 8288   2, 107 |           duplicity, ~whereby, to wit, a man shows one thing outwardly
 8289   2, 107 |           excluding duplicity, whereby a man pretends one thing and intends ~
 8290   2, 107 |                  justice to give another man his due. But, by telling
 8291   2, 107 |                 not seem to give another man his due, as is the case
 8292   2, 107 |                the things which ~concern man himself. Nevertheless it
 8293   2, 107 |                  as, ~out of equity, one man owes another a manifestation
 8294   2, 107 |                   1/1~Reply OBJ 1: Since man is a social animal, one
 8295   2, 107 |                  is a social animal, one man naturally owes ~another
 8296   2, 107 |            belongs to the intellect. But man, by his ~own will, whereby
 8297   2, 107 |           because by the truth of life a man lives aright ~in himself,
 8298   2, 107 |                by the truth of justice a man observes the rectitude ~
 8299   2, 107 |         judgments which refer to another man: and in this ~sense the
 8300   2, 107 |                 that, out of justice, ~a man manifests the truth, as
 8301   2, 107 |                   as for instance when a man confesses the ~truth, or
 8302   2, 107 |            manifestation of the ~truth a man's chief intention is to
 8303   2, 107 |             intention is to give another man his due. Hence the ~Philosopher
 8304   2, 107 |                only that truth whereby a man, both in life and in ~speech,
 8305   2, 107 |                  kind of truth whereby a man ~manifests, by word or deed,
 8306   2, 107 |                  that "by this ~virtue a man declines rather from the
 8307   2, 107 |                  by affirming, as when a man does not show the whole ~
 8308   2, 107 |                  But I forbear, lest any man should think of me above
 8309   2, 108 |          religious doctrine," or against man, and this either with the ~
 8310   2, 108 |             seventh kind, which "saves a man from death"; or the morality
 8311   2, 108 |                 being slain. Therefore a man may ~lawfully lie, to save
 8312   2, 108 |                  deems himself an honest man when he deceives ~others."
 8313   2, 108 |                 Para. 1/1~Reply OBJ 5: A man does not lie, so long as
 8314   2, 108 |             states (De Benef. iv), for a man to be bound to keep a promise,
 8315   2, 108 |             knowledge of which affects a man's good, for instance if
 8316   2, 108 |            mortal sin, for instance if a man ~were not deterred through
 8317   2, 109 |                  because he was a wicked man, since he ~departed not
 8318   2, 109 |                proves nothing. Because a man might pretend ~to be evil,
 8319   2, 109 |                 1~Reply OBJ 4: Just as a man lies when he signifies by
 8320   2, 109 |         sometimes lawful; so also does a man dissemble, when by outward
 8321   2, 109 |               time under the guise of a ~man, at another under the guise
 8322   2, 109 |                 of Agamemnon is not that man himself but ~pretends to
 8323   2, 109 |           simulates the person of a just man.~Aquin.: SMT SS Q[111] A[
 8324   2, 109 |           intention. ~Accordingly when a man does good works pertaining
 8325   2, 109 |             means to please, not God but man, he ~simulates a right intention
 8326   2, 109 |                perfection. And so when a man puts on the habit of holiness,
 8327   2, 109 |                dissimulation, ~whereby a man simulates a character which
 8328   2, 109 |              opposed to truth ~whereby a man shows himself in life and
 8329   2, 109 |                it sometimes happens to a man to pretend great things
 8330   2, 109 |                  as for instance when a ~man takes pleasure in the pretense
 8331   2, 109 |               pretense itself: of such a man it is said in ~Ethic. iv,
 8332   2, 109 |            happens also sometimes that a man simulates the perfection
 8333   2, 110 |                without ~lying, as when a man makes a show of his own
 8334   2, 110 |                pride, "when," to wit, "a man boasts of having ~what he
 8335   2, 110 |                self by words: since if a man wishes to throw [jactare]
 8336   2, 110 |                two ways. For sometimes a man ~speaks of himself, not
 8337   2, 110 |                  6): "I forbear lest any man should think of me above
 8338   2, 110 |                 of me." In another way a man ~uplifts himself in words,
 8339   2, 110 |              impelling cause. For when a man is uplifted inwardly by
 8340   2, 110 |             himself; ~though sometimes a man takes to boasting, not from
 8341   2, 110 |          occasional cause, inasmuch as a man prides himself on his riches.
 8342   2, 110 |              will be a mortal sin when a man boasts of that ~which is
 8343   2, 110 |                  our neighbor, as when a man while ~boasting of himself
 8344   2, 110 |              venial sin, when, to wit, a man boasts of things that are
 8345   2, 110 |               sin. Sometimes, however, a man breaks out into boasting
 8346   2, 110 |                   Ethic. iv, ~7) that "a man who boasts for the sake
 8347   2, 110 |                 as not to injure another man.~Aquin.: SMT SS Q[112] A[
 8348   2, 110 |                  or in its cause. That a man boast, through mere pleasure
 8349   2, 111 |                    The ~vision which the man spoke, with whom is God,
 8350   2, 111 |              Therefore ~irony, whereby a man belittles himself in words,
 8351   2, 111 |               safeguard truth, as when a man conceals the greater things ~
 8352   2, 111 |                  to 1 Cor. 3:18, "If any man among you seem to be wise
 8353   2, 111 |                well-disposed mind that a man tend to ~perfect righteousness,
 8354   2, 111 |                 Para. 1/1~Reply OBJ 3: A man should not commit one sin
 8355   2, 111 |              whereas irony arises from a man's averseness, ~albeit inordinate,
 8356   2, 111 |               however, it happens that a man belittles himself for some ~
 8357   2, 111 |               that Solomon speaks of the man who, through deceitful ~
 8358   2, 112 |                 mean according as a wise man ~decides" (Ethic. ii, 6).
 8359   2, 112 |                 it belongs to a virtuous man to be most wary of ~pleasure" (
 8360   2, 112 |                   A[2]). And it behooves man to be maintained in a ~becoming
 8361   2, 112 |                the affection whereby one man loves ~another and may result
 8362   2, 112 |                 thereto, in so far as ~a man behaves in a becoming manner
 8363   2, 112 |                   1/1~Reply OBJ 2: Every man is naturally every man's
 8364   2, 112 |             Every man is naturally every man's friend by a certain ~general
 8365   2, 112 |                  it ~belongs to the wise man to share his pleasures with
 8366   2, 112 |                 some evil, the virtuous ~man will sometimes not shrink
 8367   2, 112 |               consists in giving another man his due. But this virtue
 8368   2, 112 |              aspect of debt, whereby one man is ~bound to another, either
 8369   2, 112 |               109], A[3], ad 1), because man is ~a social animal he owes
 8370   2, 112 |           society could not last. Now as man could not ~live in society
 8371   2, 112 |                 natural equity obliges a man ~to live agreeably with
 8372   2, 112 |                 reason, in so far as one man behaves becomingly towards ~
 8373   2, 113 |                  evil. Accordingly, if a man were to wish always to ~
 8374   2, 113 |              Ecclus. 27:8, "Praise not a man before he ~speaketh," and
 8375   2, 113 |             Ecclus. 11:2), "Praise not a man for his beauty"; ~or because
 8376   2, 113 |                  11:30), "Praise not any man ~before death." Again, in
 8377   2, 113 |                right to wish to please a man ~in order to foster charity,
 8378   2, 113 |                 his soul, and the unjust man is blessed. The ~sinner
 8379   2, 113 |                 very matter, as when one man praises another's sin: for
 8380   2, 113 |               the intention, as when one man ~flatters another, so that
 8381   2, 113 |                 3],4). If, ~however, one man flatters another from the
 8382   2, 113 |                of doing harm: for such a man harms himself more than
 8383   2, 113 |             passage quoted refers to the man who flatters another ~treacherously,
 8384   2, 114 |                  Prov. 26:21): "An angry man stirreth up ~strife." Now
 8385   2, 114 |                 whereas ~the quarrelsome man is without deceit, for he
 8386   2, 114 |              sins deceitfully is a viler man, according to the Philosopher ~(
 8387   2, 114 |        Philosopher (Ethic. iv, 9). But a man is more ashamed to be a
 8388   2, 114 |                   and so the quarrelsome man, who exceeds in giving displeasure
 8389   2, 114 |                  For the comeliness of a man has its source in his reason:
 8390   2, 114 |          vileness of a ~sin; wherefore a man is not always more ashamed
 8391   2, 114 |                  sin. Hence it is that a man is more ashamed of flattery ~
 8392   2, 115 |                 pertains to ~the liberal man to do the contrary, since,
 8393   2, 115 |                 is the mark of a liberal man not to look to himself, ~
 8394   2, 115 |                Para. 1/1~OBJ 2: Further, man sustains life by means of
 8395   2, 115 |                  seems that the liberal ~man is not virtuous, for the
 8396   2, 115 |                 But it suffices for ~one man to have few things. Wherefore
 8397   2, 115 |            things. Wherefore the liberal man commendably spends ~more
 8398   2, 115 |               not belong to the ~liberal man even in temporal things
 8399   2, 115 |                  not belong to a liberal man so to give away his ~riches
 8400   2, 115 |                 iv, 1) that "the liberal man does not neglect ~his own,
 8401   2, 115 |                 Our Lord does not wish a man to pour out his riches ~
 8402   2, 115 |              nothing prevents a virtuous man from being liberal, although
 8403   2, 115 |        Liberality is proportionate ~to a man's substance," i.e. his means, "
 8404   2, 115 |                  it belongs to a liberal man to make use of any kind
 8405   2, 115 |                  belongs to ~the liberal man to part with things. Hence
 8406   2, 115 |            allude to ~this, since when a man quits hold of a thing he
 8407   2, 115 |               which are the subject of a man's ~free-handedness towards
 8408   2, 115 |                    everything whatsoever man has on earth, and whatsoever
 8409   2, 115 |                  it belongs to a liberal man, not only to give but also ~
 8410   2, 115 |                  says (De Benef. v): ~"A man is not liberal by giving
 8411   2, 115 |                    In whatever ~matter a man is virtuous, he will make
 8412   2, 115 |                  Now such is the liberal man. Therefore the good use
 8413   2, 115 |          external goods are ~directed to man's use. Hence the proper
 8414   2, 115 |                 It belongs to a virtuous man not only to make good use
 8415   2, 115 |                internal passions whereby man ~is affected towards money
 8416   2, 115 |             liberality before all that a man should not be prevented ~
 8417   2, 115 |                as ~regards giving: for a man is not said to be liberal
 8418   2, 115 |                  it belongs to a liberal man chiefly to give?~Aquin.:
 8419   2, 115 |                  not belong to a liberal man chiefly to ~give. For liberality,
 8420   2, 115 |                  much to prudence that a man should ~keep his riches.
 8421   2, 115 |           chiefly belong to ~the liberal man.~Aquin.: SMT SS Q[117] A[
 8422   2, 115 |                   1/1~OBJ 2: Further, no man is sorry for what he intends
 8423   2, 115 |                  doing it. But a liberal man is sometimes sorry for ~
 8424   2, 115 |              belong chiefly to a liberal man to give.~Aquin.: SMT SS
 8425   2, 115 |               what he intends chiefly, a man ~employs all the ways he
 8426   2, 115 |               ways he can. Now a liberal man is not a beggar, as the ~
 8427   2, 115 |                Para. 1/1~OBJ 4: Further, man is bound to look after himself
 8428   2, 115 |                  it belongs to a liberal man to spend rather than to ~
 8429   2, 115 |                 it belongs to ~a liberal man to surpass in giving."~Aquin.:
 8430   2, 115 |                It is proper to a liberal man to use money. Now the use ~
 8431   2, 115 |                 18). Therefore a liberal man is praised chiefly for ~
 8432   2, 115 |                    Wherefore the liberal man is grieved at both: but
 8433   2, 115 |               not ~belong to the liberal man to be ready to receive,
 8434   2, 115 |           proceeds from the fact ~that a man has a certain affection
 8435   2, 115 |            virtues. For ~every virtue of man is a likeness to the divine
 8436   2, 115 |                 the divine goodness. Now man is ~likened chiefly by liberality
 8437   2, 115 |                 bounty above all makes a man famous": ~and the Philosopher
 8438   2, 115 |                 money, it follows that a man readily makes use of it, ~
 8439   2, 115 |             friendship whereby a liberal man is beloved is not that ~
 8440   2, 116 |             desire external goods: since man desires ~them naturally,
 8441   2, 116 |                 are naturally subject to man, and ~because by their means
 8442   2, 116 |                   because by their means man's life is sustained (for
 8443   2, 116 |            theological virtues, by which man is directed to God. ~Nor
 8444   2, 116 |                  one's neighbor, since a man harms ~no one by keeping
 8445   2, 116 |              Hence it must needs be that man's good in their respect
 8446   2, 116 |            measure, in other words, that man seeks, according to a ~certain
 8447   2, 116 |                  OBJ 1: It is natural to man to desire external things
 8448   2, 116 |                  things, when, to wit, a man acquires or keeps them more ~
 8449   2, 116 |               one's neighbor, ~since one man cannot over-abound in external
 8450   2, 116 |                  riches, without another man ~lacking them, for temporal
 8451   2, 116 |              internal affection ~which a man has for riches when, for
 8452   2, 116 |             riches when, for instance, a man loves them, desires ~them,
 8453   2, 116 |              this way by covetousness a ~man sins against himself, because
 8454   2, 116 |                mortal ~sins, inasmuch as man contemns things eternal
 8455   2, 116 |                   the covetous [avarus] ~man" is so called because he
 8456   2, 116 |                aspect of being useful to man. Consequently covetousness
 8457   2, 116 |                many other things (thus a man is said to have health,
 8458   2, 116 |               covetousness consists in a man's exceeding ~the measure
 8459   2, 116 |                Eccles. 5:9): "A covetous man shall not ~be satisfied
 8460   2, 116 |                 of riches. In this way a man obtains money beyond his
 8461   2, 116 |             riches; for instance, when a man loves or ~desires riches
 8462   2, 116 |                 of legal ~due, so that a man should neither take nor
 8463   2, 116 |                   18): "It is the hungry man's bread that thou keepest ~
 8464   2, 116 |                 keepest ~back, the naked man's cloak that thou hoardest,
 8465   2, 116 |                 thou hoardest, the needy man's money ~that thou possessest,
 8466   2, 116 |                 sin, for this deprives a man of the light of grace. But,
 8467   2, 116 |                  on 1 Cor. 3:12, "If any man build upon this ~foundation,"
 8468   2, 116 |            charity, in such wise ~that a man, through love of riches,
 8469   2, 116 |             speaking of a case wherein a man is bound by a ~legal debt
 8470   2, 116 |              more wicked than a covetous man," and ~the text continues: "
 8471   2, 116 |              that is committed against a man's ~person, and after this
 8472   2, 116 |            things, which are ~deputed to man's use, and this seems to
 8473   2, 116 |                 reason that the covetous man "setteth his own soul to
 8474   2, 116 |                of charity, inasmuch as a man ~turns away from the Divine
 8475   2, 116 |                  for instance, because a man contemns God's mercy, ~or
 8476   2, 116 |                  of those things whereby man's sins are ~healed: wherefore
 8477   2, 116 |                 it: because the covetous man, like the ~idolater, subjects
 8478   2, 116 |              honor, whereas the covetous man subjects himself to an ~
 8479   2, 116 |                the flesh is one by which man's body is ~disordered, according
 8480   2, 116 |               Now ~covetousness disturbs man even in his body; wherefore
 8481   2, 116 |                    compares the covetous man to the man who was possessed
 8482   2, 116 |                  the covetous man to the man who was possessed by ~the
 8483   2, 116 |           covetousness: for the covetous man takes ~pleasure in the consideration
 8484   2, 116 |                 the soul, forasmuch as a man takes ~pleasure in the fact
 8485   2, 116 |           Chrysostom compares a covetous man to the man who was ~possessed
 8486   2, 116 |           compares a covetous man to the man who was ~possessed by the
 8487   2, 116 |               since while the ~possessed man, of whom we read in Mk.
 8488   2, 116 |          stripped himself, the covetous ~man loads himself with an excess
 8489   2, 116 |              that through desire thereof man sets ~about doing many things
 8490   2, 116 |                   else it would not ~set man's appetite at rest, as the
 8491   2, 116 |                  iv, 1) that "a prodigal man is ~a fool rather than a
 8492   2, 116 |              mercy," because, to ~wit, a man's heart is not softened
 8493   2, 116 |              restlessness," by hindering man with excessive anxiety and ~
 8494   2, 116 |               and ~care, for "a covetous man shall not be satisfied with
 8495   2, 116 |                In this ~way the covetous man, in acquiring other people'
 8496   2, 116 |      illiberality or covetousness. For a man may be said to be ~illiberal
 8497   2, 116 |                little value. Sometimes a man is said to be illiberal
 8498   2, 117 |                 certain passions whereby man is ~affected towards money:
 8499   2, 117 |                 for riches, the covetous man exceeds by loving them more
 8500   2, 117 |                 happens sometimes that a man is deficient in giving,