Part, Question

 1501   1, 92  |                  be turned ~towards that man. So Augustine says (De Trin.
 1502   1, 92  |             Further, the image of God in man is threefold - the image
 1503   1, 92  |                the good is a preamble to man, inasmuch as man is an ~
 1504   1, 92  |             preamble to man, inasmuch as man is an ~individual good;
 1505   1, 92  |                the good is subsequent to man, inasmuch as ~we may say
 1506   1, 92  |                  we may say of a certain man that he is good, by reason
 1507   1, 92  |                   But the other parts of man," belonging to the soul'
 1508   1, 92  |                  this may be possible in man." In the same sense "likeness"
 1509   1, 93  |               AND CONDITION OF THE FIRST MAN AS REGARDS HIS INTELLECT ~(
 1510   1, 93  |                or condition of the first man; first, as ~regards his
 1511   1, 93  |         considered: (1) The condition of man as to his ~intellect; (2)
 1512   1, 93  |          intellect; (2) the condition of man as to his will.~Aquin.:
 1513   1, 93  |           inquiry:~(1) Whether the first man saw the Essence of God?~(
 1514   1, 93  |              Para. 1/1~Whether the first man saw God through His Essence?~
 1515   1, 93  |                would seem that the first man saw God through His Essence.
 1516   1, 93  |                through His Essence. For ~man's happiness consists in
 1517   1, 93  |                  Essence. But the ~first man, "while established in paradise,
 1518   1, 93  |                De Civ. Dei xiv, 10): "If man was gifted with the same ~
 1519   1, 93  |          happiness!" Therefore the first man in paradise saw God through ~
 1520   1, 93  |                   cit.) that "the ~first man lacked nothing which his
 1521   1, 93  |               Divine ~Essence. Therefore man saw God through His Essence.~
 1522   1, 93  |                  a medium or enigma. But man in the state of innocence "
 1523   1, 93  |             resulted from sin. Therefore man in ~the primitive state
 1524   1, 93  |           spiritual. Therefore the first man in the primitive ~state
 1525   1, 93  |                 I answer that, The first man did not see God through
 1526   1, 93  |               itself, the intellect of a man who sees the Divine Essence
 1527   1, 93  |               same ~relation to God as a man has to beatitude. Now it
 1528   1, 93  |          beatitude. Now it is clear that man ~cannot willingly be turned
 1529   1, 93  |              seen in it; for instance, a man is ~seen more clearly through
 1530   1, 93  |                 But in his present state man is impeded as regards the
 1531   1, 93  |                 Eccles. 7:30): "God made man right." And man was made
 1532   1, 93  |                 God made man right." And man was made right by God in ~
 1533   1, 93  |              lower. ~Wherefore the first man was not impeded by exterior
 1534   1, 93  |               used to speak to the first man as He speaks to the angels; ~
 1535   1, 93  |             intelligible effects of God, man knew God then more clearly
 1536   1, 93  |                 1 Para. 1/1~Reply OBJ 1: Man was happy in paradise, but
 1537   1, 93  |               but the will of the ~first man would have been ill-ordered
 1538   1, 93  |                 seen, as, for example, a man is ~seen through a mirror,
 1539   1, 93  |               was no need for ~the first man to attain to the knowledge
 1540   1, 93  |                effect of sin, so far as ~man is impeded in the consideration
 1541   1, 93  |            Dialog. iv, 1): "In ~paradise man was accustomed to enjoy
 1542   1, 93  |                But the body of the first man was not a load upon his
 1543   1, 93  |                But the soul of the first man knew ~itself. Therefore
 1544   1, 93  |               distinct from the state of man after sin. For man's soul,
 1545   1, 93  |              state of man after sin. For man's soul, in the state of ~
 1546   1, 93  |               body; wherefore the ~first man is said to have been made
 1547   1, 93  |                 to the soul of the first man also.~Aquin.: SMT FP Q[94]
 1548   1, 93  |          Therefore the soul of the first man could not see the angels ~
 1549   1, 93  |               That the soul of the first man fell short of the knowledge ~
 1550   1, 93  |                 3: The soul of the first man was not able to arrive at ~
 1551   1, 93  |              Para. 1/1~Whether the first man knew all things?~Aquin.:
 1552   1, 93  |                would seem that the first man did not know all things.
 1553   1, 93  |              Metaph. i, 1; and the first man had not then gained experience
 1554   1, 93  |                state of life is given to man in order that ~his soul
 1555   1, 93  |               body for that purpose. Now man would have advanced in merit ~
 1556   1, 93  |               Para. 1/1~On the contrary, Man named the animals (Gn. 2:
 1557   1, 93  |        principles as regards others. Now man can be the ~principle of
 1558   1, 93  |                the ~principle of another man, not only by generation
 1559   1, 93  |          government. Hence, as the first man was produced in his ~perfect
 1560   1, 93  |             knowledge, and so the first ~man was established by God in
 1561   1, 93  |                   those things for which man has a natural aptitude.
 1562   1, 93  |                that is, ~whatever truths man is naturally able to know.
 1563   1, 93  |                 life and that of others, man needs to know not only those ~
 1564   1, 93  |           knowledge; because the life of man is directed to a supernatural
 1565   1, 93  |               lives. Wherefore the first man was endowed with such a ~
 1566   1, 93  |              were not known by the first man; such as the thoughts of
 1567   1, 93  |                 1~Reply OBJ 1: The first man had knowledge of all things
 1568   1, 93  |                 which Christ gave to the man born blind were not different
 1569   1, 93  |                 Adam, as being the first man, was due to a degree of ~
 1570   1, 93  |              advance in merit; since one man cannot be a principle of ~
 1571   1, 93  |                  Thes. Para. 1/1~Whether man in his first state could
 1572   1, 93  |                OBJ 1: It would seem that man in his primitive state could
 1573   1, 93  |                 of innocence. ~Wherefore man would have been deceived
 1574   1, 93  |                in the state of innocence man would have eaten and ~consequently
 1575   1, 93  |                OBJ 5: Further, the first man would have been ignorant
 1576   1, 93  |                 false, is not natural to man as created; but is a punishment ~
 1577   1, 93  |                  but is a punishment ~of man condemned."~Aquin.: SMT
 1578   1, 93  |                  it is not derogatory to man to entertain a false opinion
 1579   1, 93  |              bodily members of the first man, though no evil could ~be
 1580   1, 93  |                  the lower ~faculties in man were subject to the higher,
 1581   1, 93  |       imagination or sense of the ~first man, not in accordance with
 1582   1, 93  |                 Para. 1/1~Reply OBJ 4: A man is not accountable for what
 1583   1, 93  |                 reason, wherein consists man's proper ~action.~Aquin.:
 1584   1, 93  |                 regards secret thoughts, man in the primitive state ~
 1585   1, 93  |                  guidance, we reply that man had already ~sinned in his
 1586   1, 94  |                  PERTAINING TO THE FIRST MAN'S WILL - NAMELY, GRACE AND
 1587   1, 94  |                 to the will of the first man; concerning ~which there
 1588   1, 94  |              righteousness ~of the first man; (2) the use of righteousness
 1589   1, 94  |           inquiry:~(1) Whether the first man was created in grace?~(2)
 1590   1, 94  |                   1/1 ~Whether the first man was created in grace?~Aquin.:
 1591   1, 94  |                would seem that the first man was not created in grace.
 1592   1, 94  |                Sent. ii, D, xxiv): "When man was ~created he was given
 1593   1, 94  |              merit. Therefore the first ~man was not created in grace.~
 1594   1, 94  |         presupposes existence. Therefore man did ~not receive grace in
 1595   1, 94  |                grace consummated. But in man grace precedes glory. ~Therefore
 1596   1, 94  |               Para. 1/1~On the contrary, Man and angel are both ordained
 1597   1, 94  |                  with ~grace." Therefore man also was created in grace.~
 1598   1, 94  |               answer that, Some say that man was not created in grace;
 1599   1, 94  |                 the ~Saints declare that man possessed grace in the state
 1600   1, 94  |               primitive state, wherewith man was endowed ~by God, seems
 1601   1, 94  |                  Eccles. 7:30, "God made man right." For this rectitude ~
 1602   1, 94  |                  of those ~who held that man was not created in grace,
 1603   1, 94  |                may also say that, though man was created in grace, yet
 1604   1, 94  |                nothing against the first man having consented to grace
 1605   1, 94  |                 in the soul of the first man?~Aquin.: SMT FP Q[95] A[
 1606   1, 94  |                would seem that the first man's soul had no passions.
 1607   1, 94  |                  them; for the temperate man desires as he ought ~to
 1608   1, 94  |                in the state of innocence man in a certain sense ~possessed
 1609   1, 94  |           primitive state ~required that man should in a sense possess
 1610   1, 94  |                  as habits in the ~first man, but not as to their acts;
 1611   1, 94  |               may be found in a virtuous man, but only ~conditionally;
 1612   1, 94  |                 state; for in that state man could hate the demons' malice,
 1613   1, 94  |             signifying a habit whereby a man makes a choice of ~persevering
 1614   1, 94  |                 the actions of the first man were less meritorious than
 1615   1, 94  |                 the actions of the first man were less ~meritorious than
 1616   1, 94  |                  need ~of grace than was man in the state of innocence.
 1617   1, 94  |                Sent. ii., D, xxiv) that "man would not ~have merited
 1618   1, 94  |                   if such were the case, man would be better off after ~
 1619   1, 94  |                in the state of innocence man's works were ~more meritorious
 1620   1, 94  |               the work done; because, as man would have ~had greater
 1621   1, 94  |                 after sin, on account of man's weakness; because a small
 1622   1, 94  |                   Reply OBJ 1: After sin man requires grace for more
 1623   1, 94  |                 grace more; forasmuch as man even before sin ~required
 1624   1, 94  |                  of grace. But after sin man required grace also for
 1625   1, 94  |                 1~Reply OBJ 3: The first man would not have gained merit
 1626   1, 94  |                our present state. ~Hence man was more able then than
 1627   1, 95  |                  MASTERSHIP BELONGING TO MAN IN THE STATE OF INNOCENCE (
 1628   1, 95  |             mastership which belonged to man in the state of ~innocence.
 1629   1, 95  |                  of inquiry:~(1) Whether man in the state of innocence
 1630   1, 95  |                 4) Whether in that state man would have been master over
 1631   1, 95  |                have intervened ~thus, if man himself were master over
 1632   1, 95  |                  the state ~of innocence man had no mastership of the
 1633   1, 95  |                  under the mastership of man.~Aquin.: SMT FP Q[96] A[
 1634   1, 95  |                  on Gn. 1:26]: "God gave man mastership over the animals, ~
 1635   1, 95  |           animals would become useful to man." Therefore, at least before
 1636   1, 95  |               sin, ~it was unfitting for man to make use of his mastership.~
 1637   1, 95  |                rational being. Therefore man had no ~mastership over
 1638   1, 95  |                his disobedience to ~God, man was punished by the disobedience
 1639   1, 95  |               state of innocence, before man had ~disobeyed, nothing
 1640   1, 95  |                 are naturally subject to man. This can be proved in three ~
 1641   1, 95  |                  make use of plants, and man makes use of both plants
 1642   1, 95  |                the order of nature, that man should be ~master over animals.
 1643   1, 95  |                just and natural, because man thereby ~exercises a natural
 1644   1, 95  |                 superior. ~Wherefore, as man, being made to the image
 1645   1, 95  |                proved from a property of man and of other animals. For
 1646   1, 95  |                 particular acts; whereas man possesses a universal prudence
 1647   1, 95  |          subjection of other ~animals to man is proved to be natural.~
 1648   1, 95  |                is naturally ~higher than man. Therefore certain things
 1649   1, 95  |               which could not be done by man; for instance, the rapid ~
 1650   1, 95  |                   not only in regard ~to man, but also in regard to other
 1651   1, 95  |               animals was not changed by man's sin, as ~if those whose
 1652   1, 95  |          excepted from the mastership of man: as neither at present are
 1653   1, 95  |                 this. Of this Providence man would have been the executor, ~
 1654   1, 95  |                In the state of innocence man would not have had any bodily ~
 1655   1, 95  |             enough for that purpose. But man needed animals in ~order
 1656   1, 95  |              that God led the animals to man, that he might give them ~
 1657   1, 95  |               animals ~would have obeyed man of their own accord, as
 1658   1, 95  |                  Thes. Para. 1/1~Whether man had mastership over all
 1659   1, 95  |                in the state of innocence man would not have ~had mastership
 1660   1, 95  |                has a ~greater power than man. But, as Augustine says (
 1661   1, 95  |           therefore would it have obeyed man in the state of innocence.~
 1662   1, 95  |               see in the case of any one man. Therefore, since it is ~
 1663   1, 95  |                it is ~by his reason that man is competent to have mastership,
 1664   1, 95  |                   the state of innocence man had no dominion over plants.~
 1665   1, 95  |                thing, can change it. But man ~could not have changed
 1666   1, 95  |               Polycarp. vii). Therefore ~man had no dominion over them.~
 1667   1, 95  |                 Para. 1/2~I answer that, Man in a certain sense contains
 1668   1, 95  |                 consider four things in ~man: his "reason," which makes
 1669   1, 95  |                 inanimate things. Now in man reason has the position
 1670   1, 95  |                  of a subject. Wherefore man had no mastership over the
 1671   1, 95  |                in the state of innocence man had ~mastership over the
 1672   1, 95  |              powers ~and the body itself man is master not by commanding,
 1673   1, 95  |                in the state of innocence man's mastership over plants
 1674   1, 95  |                 its like; so also every ~man him that is nearest to himself."
 1675   1, 95  |         righteousness and knowledge. For man worked not of necessity,
 1676   1, 95  |            free-will, by virtue of which man can apply himself, more
 1677   1, 95  |                in the state of innocence man would have been master over
 1678   1, 95  |              would have been master over man?~Aquin.: SMT FP Q[96] A[
 1679   1, 95  |                in the state of innocence man would not have ~been master
 1680   1, 95  |               not have ~been master over man. For Augustine says (De
 1681   1, 95  |                   15): "God ~willed that man, who was endowed with reason
 1682   1, 95  |                  state of innocence. But man was made subject to man ~
 1683   1, 95  |                  man was made subject to man ~as a penalty; for after
 1684   1, 95  |                  the state of innocence ~man would not have been subject
 1685   1, 95  |                 not have been subject to man.~Aquin.: SMT FP Q[96] A[
 1686   1, 95  |                 nothing was wanting that man's good-will could desire," ~
 1687   1, 95  |                  Dei xiv, 10). Therefore man would not have ~been master
 1688   1, 95  |               not have ~been master over man in the state of innocence.~
 1689   1, 95  |               contrary, The condition of man in the state of innocence
 1690   1, 95  |             state of innocence that ~one man should be subject to another.~
 1691   1, 95  |                  the state of ~innocence man could have been a master
 1692   1, 95  |               slave ~differs from a free man in that the latter has the
 1693   1, 95  |                  to another. So that one man is master of another as
 1694   1, 95  |            master's use. And since every man's proper good is desirable
 1695   1, 95  |                 not have existed between man and man.~Aquin.: SMT FP
 1696   1, 95  |                  existed between man and man.~Aquin.: SMT FP Q[96] A[
 1697   1, 95  |                  4] Body Para. 2/3~But a man is the master of a free
 1698   1, 95  |               state of innocence between man and ~man, for two reasons.
 1699   1, 95  |               innocence between man and ~man, for two reasons. First,
 1700   1, 95  |                  reasons. First, because man is naturally a social being,
 1701   1, 95  |                  them. ~Secondly, if one man surpassed another in knowledge
 1702   1, 95  |                 to 1 Pt. 4:10, "As every man hath received grace, ~ministering
 1703   1, 95  |              this; and thus did God make man." ~Aquin.: SMT FP Q[96]
 1704   1, 96  |                bodily state of the first man: ~first, as regards the
 1705   1, 96  |                  of inquiry:~(1) Whether man in the state of innocence
 1706   1, 96  |                in the state of innocence man would have been immortal?~
 1707   1, 96  |                in the state of innocence man was not ~immortal. For the
 1708   1, 96  |             belongs to the definition of man. But if ~you take away the
 1709   1, 96  |           defined. Therefore ~as long as man was man he could not be
 1710   1, 96  |            Therefore ~as long as man was man he could not be immortal.~
 1711   1, 96  |                   Therefore if the first man was ~incorruptible, man
 1712   1, 96  |                  man was ~incorruptible, man could not be corruptible
 1713   1, 96  |                   1/1~OBJ 3: Further, if man were immortal in the state
 1714   1, 96  |                 to grace; for the ~first man recovered grace by repentance,
 1715   1, 96  |                  not the case. Therefore man was not ~immortal in the
 1716   1, 96  |               immortality is promised to man as a reward, according to ~
 1717   1, 96  |             Death shall be no more." But man was not created in the ~
 1718   1, 96  |            deserve the reward. Therefore man was ~not immortal in the
 1719   1, 96  |              into the ~world." Therefore man was immortal before sin.~
 1720   1, 96  |                 ad Dioscor.): ~"God made man's soul of such a powerful
 1721   1, 96  |           efficient cause; in this sense man was incorruptible and immortal
 1722   1, 96  |                   Augustine]): "God made man immortal as long as he did
 1723   1, 96  |              himself life or death." For man's body was ~indissoluble
 1724   1, 96  |                gift of grace. And though man recovered grace as ~regards
 1725   1, 96  |        immortality which was bestowed on man in the state of innocence.~
 1726   1, 96  |                in the state of innocence man would have been passible?~
 1727   1, 96  |                in the state of innocence man was passible. ~For "sensation
 1728   1, 96  |                in the state of innocence man ~would have been sensitive.
 1729   1, 96  |                  a kind of passion. Now, man slept in the state ~of innocence,
 1730   1, 96  |                Para. 1/1~OBJ 4: Further, man's body was soft. But a soft
 1731   1, 96  |               the soft body of the first man, the latter would have ~
 1732   1, 96  |              impact. Therefore the first man was passible.~Aquin.: SMT
 1733   1, 96  |                 1/1~On the contrary, Had man been passible, he would
 1734   1, 96  |          passions. In this second sense, man was passible in the state
 1735   1, 96  |                body. In the first sense, man ~was impassible, both in
 1736   1, 96  |                 sleep do not remove from man his natural disposition,
 1737   1, 96  |              human race, as the semen in man, who is a ~principle through
 1738   1, 96  |             through generation. Hence as man does not suffer any natural ~
 1739   1, 96  |                 4 Para. 1/1~Reply OBJ 4: Man's body in the state of innocence
 1740   1, 96  |                in the state of innocence man had need of food?~Aquin.:
 1741   1, 96  |                in the state of innocence man did not require ~food. For
 1742   1, 96  |                For food is necessary for man to restore what he has lost.
 1743   1, 96  |                passibility. Since, then, man's body was impassible; it
 1744   1, 96  |                 Therefore it seems that ~man did not take food in the
 1745   1, 96  |                In the state of innocence man had an animal life ~requiring
 1746   1, 96  |                it is written (Gn. 2:7): "Man was made into a living ~
 1747   1, 96  |                 such operations befitted man in the state of innocence. ~
 1748   1, 96  |                 after the ~resurrection, man will not require food; whereas
 1749   1, 96  |                  Augustine]): "How could man have an immortal body, which
 1750   1, 96  |                consumption of the humor, man ~was obliged to take food.~
 1751   1, 96  |              cannot thence conclude that man's body was passible, but
 1752   1, 96  |               Para. 1/1 ~Reply OBJ 3: If man had not taken food he would
 1753   1, 96  |                in the state of innocence man would not have ~taken more
 1754   1, 96  |                in the state of innocence man would have acquired immortality
 1755   1, 96  |                body; and even ~after sin man would have remained immortal,
 1756   1, 96  |                   in the primitive state man possessed, for the preservation
 1757   1, 96  |                 remedy against such loss man was provided with food, ~
 1758   1, 96  |              causes. Against this defect man was provided with a remedy
 1759   1, 96  |                   De Civ. Dei xiv, 26): "Man had food ~to appease his
 1760   1, 96  |                 tree of life was finite, man's life was to be preserved
 1761   1, 96  |                  that time had elapsed, ~man was to be either transferred
 1762   1, 97  |                   the state of innocence man would have lived for ever.
 1763   1, 97  |                   Further, by generation man is multiplied. But the multiplication ~
 1764   1, 97  |             mastership. Therefore, since man was made master of the animals,
 1765   1, 97  |               the human race; ~otherwise man's sin would have been very
 1766   1, 97  |                  therefore, observe that man, by his ~nature, is established,
 1767   1, 97  |                  3/3~Hence it belongs to man to beget offspring, on the
 1768   1, 97  |           belongs to things corruptible, man was not ~to be deprived
 1769   1, 97  |                  11; ~iv, 25), the first man in the terrestrial Paradise
 1770   1, 97  |                  than at any other time, man ~becomes like the beasts,
 1771   1, 97  |                 is praiseworthy, whereby man refrains ~from such pleasures.
 1772   1, 97  |                 from such pleasures. But man is compared to beasts by
 1773   1, 97  |                 according to Ps. 48:13: "Man, when he was in honor, did
 1774   1, 97  |              been no such intercourse of man ~and woman.~Aquin.: SMT
 1775   1, 97  |                On the contrary, God made man and woman before sin (Gn.
 1776   1, 97  |                works. Therefore, even if man had not sinned, ~there would
 1777   1, 97  |                was made to be a help to ~man (Gn. 2:18,20). But she is
 1778   1, 97  |                she is not fitted to help man except in ~generation, because
 1779   1, 97  |              generation, because another man would have proved a more
 1780   1, 97  |             Power. He adds that God made man male and female before sin, ~
 1781   1, 97  |                  For what is natural to ~man was neither acquired nor
 1782   1, 97  |                 by coition is natural to man by reason of his animal
 1783   1, 97  |                 nature, is ~the union of man and woman; for in every
 1784   1, 97  |                 Reply OBJ 1: In paradise man would have been like an
 1785   1, 97  |                  After the ~resurrection man will be like an angel, spiritualized
 1786   1, 97  |              without reason. In this way man becomes, as it ~were, like
 1787   1, 98  |                  use ~their members. But man is nobler than other animals.
 1788   1, 98  |              much more ~is it natural to man to have strength to use
 1789   1, 98  |              proportion to other animals man has naturally a larger brain.
 1790   1, 98  |                 Scripture that "God made man right" ~(Eccles. 7:30),
 1791   1, 98  |              limbs anything repugnant to man's well-ordered will, so
 1792   1, 98  |              acts which are befitting to man. ~But the same acts are
 1793   1, 98  |                acts are not befitting to man at every season of life.
 1794   1, 98  |                In the state of innocence man would have been born, yet
 1795   1, 98  |                in the state of innocence man's active force was not subject ~
 1796   1, 98  |                  multiplied by the first man and woman, from the fact
 1797   1, 99  |                     Before sin the first man would have begotten children ~
 1798   1, 99  |            Concep. Virg. x): "As long as man did ~not sin, he would have
 1799   1, 99  |                 Para. 1/1~I answer that, Man naturally begets a specific
 1800   1, 99  |        righteousness, in which the first man was created, was an ~accident
 1801   1, 99  |               righteousness on the first man when he was made, consists ~
 1802   1, 99  |                said above that the first man ~was created in grace (Q[
 1803   1, 99  |             would have been conferred on man immediately on his receiving ~
 1804   1, 99  |                 by the sin of the first ~man there resulted, in those
 1805   1, 99  |                  Therefore, if the first man had persevered in righteousness,
 1806   1, 99  |                  like manner, therefore, man would have been ~confirmed
 1807   1, 99  |                 is no comparison between man and the angels; for ~man'
 1808   1, 99  |                 man and the angels; for ~man's free-will is changeable,
 1809   1, 100 |                    Now it is natural for man to acquire knowledge through
 1810   1, 100 |               sensitive powers hampered, man has ~not the perfect use
 1811   1, 100 |                  matters which belong to man at ~all ages.~Aquin.: SMT
 1812   1, 100 |             special impediment exists in man from the ~humidity of the
 1813   1, 101 |                 102] Out. Para. 1/1 - OF MAN'S ABODE, WHICH IS PARADISE (
 1814   1, 101 |               ARTICLES)~We next consider man's abode, which is paradise.
 1815   1, 101 |                  3) For what purpose was man placed in paradise?~(4)
 1816   1, 101 |                     It is probable that ~man has no idea where paradise
 1817   1, 101 |             because, after eating of it, man was to learn, by ~experience
 1818   1, 101 |               adapted to be the abode of man?~Aquin.: SMT FP Q[102] A[
 1819   1, 101 |              adapted to be the ~abode of man. For man and angels are
 1820   1, 101 |                be the ~abode of man. For man and angels are similarly
 1821   1, 101 |                  Therefore the ~place of man's habitation should have
 1822   1, 101 |                  place were required for man's abode, ~this would be
 1823   1, 101 |               adapted to be the abode of man.~Aquin.: SMT FP Q[102] A[
 1824   1, 101 |             paradise was not occupied by man. Therefore if it were adapted
 1825   1, 101 |                 as a ~dwelling-place for man, it seems that God made
 1826   1, 101 |                  1~OBJ 4: Further, since man is of an even temperament,
 1827   1, 101 |                  fit dwelling-place ~for man.~Aquin.: SMT FP Q[102] A[
 1828   1, 101 |              above stated (Q[97], A[1]), Man was incorruptible and ~immortal,
 1829   1, 101 |             explained (Q[97], A[4]), and man was ~able to ward off such
 1830   1, 101 |                  be a dwelling-place for man, and ~in keeping with his
 1831   1, 101 |                  But it is not suited to man's nature, since man is not
 1832   1, 101 |            suited to man's nature, since man is not set as a ~ruler over
 1833   1, 101 |                it is a fitting abode for man ~in regard only to his beatitude.
 1834   1, 101 |          paradise was a place adapted to man, as ~regards both his body
 1835   1, 101 |             through being unoccupied by ~man after sin, just as immortality
 1836   1, 101 |         immortality was not conferred on man in vain, ~though he was
 1837   1, 101 |                  learn God's kindness to man, and ~what man lost by sin.
 1838   1, 101 |               kindness to man, and ~what man lost by sin. Moreover, some
 1839   1, 101 |                  Thes. Para. 1/1~Whether man was placed in paradise to
 1840   1, 101 |                OBJ 1: It would seem that man was not placed in paradise
 1841   1, 101 |                sin (Gn. 3:17). Therefore man was not ~placed in paradise
 1842   1, 101 |          Therefore there was no need for man to keep paradise.~Aquin.:
 1843   1, 101 |                   1/1~OBJ 3: Further, if man was placed in paradise to
 1844   1, 101 |           paradise to dress and keep it, man ~would apparently have been
 1845   1, 101 |             seems to be false. Therefore man was not place in ~paradise
 1846   1, 101 |                  15): "The Lord God took man and ~placed in the paradise
 1847   1, 101 |               the sense that God ~placed man in paradise that He might
 1848   1, 101 |                 He might Himself work in man and keep him, by ~sanctifying
 1849   1, 101 |                  for if this work cease, man at once relapses into ~darkness,
 1850   1, 101 |                  shine); and by ~keeping man from all corruption and
 1851   1, 101 |                 and evil. Secondly, that man might dress ~and keep paradise,
 1852   1, 101 |              been pleasant on account of man's practical ~knowledge of
 1853   1, 101 |              powers of nature. Nor would man have kept paradise ~against
 1854   1, 101 |                sin. All of which was for man's good; ~wherefore paradise
 1855   1, 101 |                  paradise was ordered to man's benefit, and not conversely.~
 1856   1, 101 |                  Thes. Para. 1/1~Whether man was created in paradise?~
 1857   1, 101 |                OBJ 1: It would seem that man was created in paradise.
 1858   1, 101 |                  was a fitting abode for man. Therefore it seems that
 1859   1, 101 |                  Therefore it seems that man was ~created in paradise.~
 1860   1, 101 |                which they were made. Now man would have remained in paradise
 1861   1, 101 |                was made in paradise. But man is greater than ~woman.
 1862   1, 101 |               Therefore much more should man have been made in paradise.~
 1863   1, 101 |            written (Gn. 2:15): "God took man and placed him ~in paradise."~
 1864   1, 101 |                  was a fitting abode for man as regards the ~incorruptibility
 1865   1, 101 |               this incorruptibility was ~man's, not by nature, but by
 1866   1, 101 |                to human nature, God made man ~outside of paradise, and
 1867   1, 102 |             moving itself to the end, as man and other rational creatures;
 1868   1, 102 |             natural ~things receive from man in addition to their nature
 1869   1, 102 |                thing itself; thus a sick man is ~brought back to health,
 1870   1, 102 |              heaven ~and earth, not only man and angel, even the bowels
 1871   1, 102 |                end of ~government. For a man's government extends over
 1872   1, 103 |                 of its ~corruption, as a man may be said to preserve
 1873   1, 103 |             cause of "becoming," as when man begets man, and ~fire causes
 1874   1, 103 |            becoming," as when man begets man, and ~fire causes fire.
 1875   1, 103 |              presence of the ~sun, so is man enlightened by the presence
 1876   1, 104 |           written (Gn. 2:7): "God formed man of the slime ~of the earth."~
 1877   1, 104 |                  to the same species; as man is generated by man, and ~
 1878   1, 104 |                   as man is generated by man, and ~fire by fire. Secondly,
 1879   1, 104 |                 93:10) that God "teaches man knowledge." Therefore God ~
 1880   1, 104 |               actions are not imputed to man for reward or blame. But
 1881   1, 104 |                  as, for example, when a man moves a ~heavy body upwards,
 1882   1, 104 |               cause is hidden; as when a man ~sees an eclipse without
 1883   1, 104 |               thing is wonderful to ~one man, and not at all to others:
 1884   1, 104 |             which it is ~done; as when a man is cured of a fever suddenly,
 1885   1, 105 |                 How bodies move; (3) How man moves, who is composed of
 1886   1, 105 |                  3) How an angel acts on man.~Aquin.: SMT FP Q[106] Out.
 1887   1, 105 |                 hope to obtain. But one ~man will not then enlighten
 1888   1, 105 |               shall ~teach no more every man his neighbor, and every
 1889   1, 105 |                  his neighbor, and every man his brother." ~Therefore
 1890   1, 105 |               shall ~teach no more every man his brother, saying: 'Know
 1891   1, 105 |          enlightenment that proceed from man or ~angel, are, as it were,
 1892   1, 105 |              goodness; saying: "As every man hath received grace, ministering
 1893   1, 106 |          according to 1 Cor. 2:11: "What man knoweth the things of a
 1894   1, 106 |                  knoweth the things of a man, but the ~spirit of a man
 1895   1, 106 |                man, but the ~spirit of a man that is in him?" The other
 1896   1, 106 |                   merely to acquaint one man of what is known to another;
 1897   1, 106 |                   for example, when one ~man says to another: "Heaven
 1898   1, 106 |                was created by God"; or, "Man is an animal." ~The manifestation,
 1899   1, 106 |                 It is said that the rich man in hell spoke to Abraham, ~
 1900   1, 106 |                 men do not know what one man says to another. But in
 1901   1, 106 |                 1/1~On the contrary, One man can speak to another alone;
 1902   1, 107 |                   that "God has set the ~Man Christ above all principality
 1903   1, 107 |                  superior to the highest man of our ~hierarchy, according
 1904   1, 107 |                  wish properly to name a man, we should call him a "rational ~
 1905   1, 107 |             angel ~as a property, and to man by participation; nor do
 1906   1, 107 |              less than the property of a man, and belongs to man in a
 1907   1, 107 |                 of a man, and belongs to man in a more ~excellent way
 1908   1, 107 |              divine than the good of one man" (Ethic. i, 2); and ~hence
 1909   1, 108 |                among men, "the spiritual man ~judgeth all things" (1
 1910   1, 108 |                 x, 5) that "the virtuous man is the rule and measure
 1911   1, 109 |                the soul; for the body of man is ~changed by a conception
 1912   1, 110 |                  ACTION OF THE ANGELS ON MAN (FOUR ARTICLES)~We now consider
 1913   1, 110 |                  action of the angels on man, and inquire: (1) How ~far
 1914   1, 110 |                 2) Whether he can change man's will?~(3) Whether he can
 1915   1, 110 |                 3) Whether he can change man's imagination?~(4) Whether
 1916   1, 110 |                 4) Whether he can change man's senses?~Aquin.: SMT FP
 1917   1, 110 |           Whether an angel can enlighten man?~Aquin.: SMT FP Q[111] A[
 1918   1, 110 |                an angel cannot enlighten man. For man is ~enlightened
 1919   1, 110 |                cannot enlighten man. For man is ~enlightened by faith;
 1920   1, 110 |                 gift of God." ~Therefore man is not enlightened by an
 1921   1, 110 |                 Therefore God enlightens man ~immediately.~Aquin.: SMT
 1922   1, 110 |                  being ~enlightened. But man is not conscious of being
 1923   1, 110 |                   And in ~these two ways man is enlightened by an angel.~
 1924   1, 110 |                 which is accomplished by man, according to Rm. ~10:17, "
 1925   1, 110 |             derived from creatures. Thus man is assisted ~by an angel
 1926   1, 110 |            angels can change the will of man?~Aquin.: SMT FP Q[111] A[
 1927   1, 110 |            angels can change the will of man. For, ~upon the text, "Who
 1928   1, 110 |          efficaciously; but an angel and man move the will by ~way of
 1929   1, 110 |              Whether an angel can change man's imagination?~Aquin.: SMT
 1930   1, 110 |              that an angel cannot change man's imagination. For ~the
 1931   1, 110 |                in the imaginative vision man cleaves to the similitudes ~
 1932   1, 110 |           sometimes also by the ~will of man who voluntarily imagines
 1933   1, 110 |            either wholly or partly; as a man born blind cannot imagine
 1934   1, 110 |             senses (for he cannot make a man born blind imagine color),
 1935   1, 110 |                stated; so that he ~shows man what he [the angel] knows,
 1936   1, 110 |                   as for example, a sick man's tongue, charged with choleric ~
 1937   1, 111 |                 but because, since every man or angel by cleaving to ~
 1938   1, 111 |         manifestation of grace. That the man born blind was enlightened,
 1939   1, 111 |                Pope is said to absolve a man when he gives absolution
 1940   1, 112 |              angels?~(2) Whether to each man is assigned a single guardian
 1941   1, 112 |           Whether it is fitting for each man to have an angel guardian?~(
 1942   1, 112 |                angel's guardianship of a man begin?~(6) Whether the angel
 1943   1, 112 |               children and the sick. But man is able ~to guard himself
 1944   1, 112 |                of natural law. Therefore man is not guarded by an angel.~
 1945   1, 112 |               keepeth Israel." Therefore man does not need to be guarded
 1946   1, 112 |                  certain one: "Keep this man; and if ~he shall slip away,
 1947   1, 112 |                Reply OBJ 1: By free-will man can avoid evil to a certain
 1948   1, 112 |               which by nature belongs to man, ~to a certain degree directs
 1949   1, 112 |                 a certain degree directs man to good, but not in a sufficient
 1950   1, 112 |               law to ~particular actions man happens to be deficient
 1951   1, 112 |                counsels uncertain." Thus man needs to be guarded by the
 1952   1, 112 |            regards the first, God guards man immediately ~by infusing
 1953   1, 112 |                  the second, God guards ~man as his universal instructor,
 1954   1, 112 |         instructor, Whose precepts reach man by the medium ~of the angels,
 1955   1, 112 |            invisibly when they enlighten man that he ~may do what is
 1956   1, 112 |                   Para. 1/1~Whether each man is guarded by an angel?~
 1957   1, 112 |                  It would seem that each man is not guarded by an angel.
 1958   1, 112 |                 angel is stronger than a man. But one man suffices to
 1959   1, 112 |             stronger than a man. But one man suffices to guard many men. ~
 1960   1, 112 |               greater office to keep one man more than another; since ~
 1961   1, 112 |                  1/1~I answer that, Each man has an angel guardian appointed
 1962   1, 112 |                  God ~is related to each man as it is to every genus
 1963   1, 112 |            guardian may be assigned to a man for two reasons: first, ~
 1964   1, 112 |           reasons: first, ~inasmuch as a man is an individual, and thus
 1965   1, 112 |              individual, and thus to one man one guardian is ~due; and
 1966   1, 112 |                 Secondly, inasmuch ~as a man is part of a community,
 1967   1, 112 |                  community, and thus one man is appointed as ~guardian
 1968   1, 112 |               provide what ~concerns one man in his relation to the whole
 1969   1, 112 |              some one angel enlightens a man immediately, and ~yet has
 1970   1, 112 |              greater office to guard one man than ~another.~Aquin.: SMT
 1971   1, 112 |                  As above stated (A[2]), man is guarded in two ways;
 1972   1, 112 |       guardianship, according as to each man an angel is ~appointed to
 1973   1, 112 |                the salvation of only one man. The other kind of ~guardianship
 1974   1, 112 |                  and in habit found as a man." If therefore angels ~are
 1975   1, 112 |                 Para. 1/1~I answer that, Man while in this state of life,
 1976   1, 112 |             towards heaven. On this road man is ~threatened by many dangers
 1977   1, 112 |             guardian is assigned to each man as long as ~he is a wayfarer.
 1978   1, 112 |                 1~Reply OBJ 1: Christ as man was guided immediately by
 1979   1, 112 |                In the state of innocence man was not threatened by any ~
 1980   1, 112 |                  is appointed to guard a man from his birth?~Aquin.:
 1981   1, 112 |                 not appointed to guard a man from ~his birth. For angels
 1982   1, 112 |                  is appointed to guard a man from the time of his ~baptism,
 1983   1, 112 |                  are conferred by God on man as a ~Christian, begin with
 1984   1, 112 |                  are conferred by God on man as a rational ~being, are
 1985   1, 112 |                very moment ~of his birth man has an angel guardian appointed
 1986   1, 112 |                 guardian ever forsakes a man?~Aquin.: SMT FP Q[113] A[
 1987   1, 112 |          guardian sometimes forsakes the man ~whom he is appointed to
 1988   1, 112 |                angels. But God ~forsakes man at times, according to Ps.
 1989   1, 112 |                  angel ~guardian forsake man.~Aquin.: SMT FP Q[113] A[
 1990   1, 112 |                  providence in regard to man. Now it is evident ~that
 1991   1, 112 |                 is evident ~that neither man, nor anything at all, is
 1992   1, 112 |               indeed is ~said to forsake man, according to the ordering
 1993   1, 112 |              only in so far as He allows man to suffer some defect of
 1994   1, 112 |               guardian never ~forsakes a man entirely, but sometimes
 1995   1, 112 |          Although an angel may forsake a man sometimes locally, he ~does
 1996   1, 112 |              knows what is happening to ~man; nor does he need time for
 1997   1, 112 |               motion, for he can be with man ~in an instant.~Aquin.:
 1998   1, 112 |               will." But the loss of the man ~whom he has guarded is
 1999   1, 112 |                 they grieve for the just man who falls into sin.~Aquin.:
 2000   1, 112 |                simply voluntary, which a man wills in a ~particular case,