Part, Question

 3501   2, 62  |                  a happiness surpassing ~man's nature, and which man
 3502   2, 62  |                  man's nature, and which man can obtain by the power
 3503   2, 62  |                capacity of human nature, man's ~natural principles which
 3504   2, 62  |                 do not suffice to direct man to this same happiness.
 3505   2, 62  |               Hence it ~is necessary for man to receive from God some
 3506   2, 62  |           virtues surpass the ~nature of man. Secondly, by participation,
 3507   2, 62  |               and thus, after a fashion, man becomes a partaker of ~the
 3508   2, 62  |            virtues are ~proportionate to man in respect of the Nature
 3509   2, 62  |            contrary, That which is above man's nature is distinct from
 3510   2, 62  |           theological virtues are above ~man's nature; while the intellectual
 3511   2, 62  |                and moral virtues perfect man's intellect ~and appetite
 3512   2, 62  |               theological virtues direct man's soul to God. Now ~man'
 3513   2, 62  |                  man's soul to God. Now ~man's soul cannot be directed
 3514   2, 62  |              theological virtues direct ~man to supernatural happiness
 3515   2, 62  |                 the natural ~inclination man is directed to his connatural
 3516   2, 62  |                entered into the heart of man, what things God hath prepared
 3517   2, 62  |                 of both the above things man ~needed to receive in addition
 3518   2, 62  |                as regards the intellect, man receives certain ~supernatural
 3519   2, 62  |                 that is in proportion to man, according ~to 1 Cor. 1:
 3520   2, 62  |                 De Doctr. Christ. i): "A man cannot love ~what he does
 3521   2, 62  |                charity. In like manner a man loves a thing ~because he
 3522   2, 62  |                from the very fact that a man ~hopes to be able to obtain
 3523   2, 62  |                 someone, he looks on the man ~in whom he hopes as a good
 3524   2, 62  |                  the very reason that a ~man hopes in someone, he proceeds
 3525   2, 62  |          speaking of that hope whereby a man hopes to ~obtain bliss through
 3526   2, 62  |                 But it is possible for a man ~before having charity,
 3527   2, 62  |                  the person ~from whom a man hopes to be able to obtain
 3528   2, 62  |             Because from the fact that a man thinks that he can obtain
 3529   2, 63  |                 justice, humility, which man ~possesses naturally."~Aquin.:
 3530   2, 63  |               with ~reason is natural to man; since reason is part of
 3531   2, 63  |                  since reason is part of man's nature. Therefore ~virtue
 3532   2, 63  |                  Therefore ~virtue is in man by nature.~Aquin.: SMT FS
 3533   2, 63  |                   Therefore virtue is in man by nature.~Aquin.: SMT FS
 3534   2, 63  |                 contrary, Whatever is in man by nature is common to all
 3535   2, 63  |                   Therefore it is not in man by nature.~Aquin.: SMT FS
 3536   2, 63  |                  said to be natural to a man; one is according to his ~
 3537   2, 63  |                matter, and, again, since man's form is his rational soul,
 3538   2, 63  |                  whatever is ~natural to man in respect of his body,
 3539   2, 63  |                ways virtue is natural to man inchoatively. This is so
 3540   2, 63  |                  nature, in so far as in man's reason are to be ~found
 3541   2, 63  |                  assist. In this way one man has a ~natural aptitude
 3542   2, 63  |              they are ~incompatible. Now man cannot avoid sin except
 3543   2, 63  |                  above (Q[55], AA[3],4), man's virtue perfects him in
 3544   2, 63  |                 expressed in Wis. 11:21, man's good must needs be ~appraised
 3545   2, 63  |              hand, virtue which directs ~man to good as defined by the
 3546   2, 63  |                habit. ~Wherefore, though man cannot avoid mortal sin
 3547   2, 63  |               certain mortal sins which ~man can nowise avoid without
 3548   2, 63  |                  of nature. Consequently man needs in addition ~to be
 3549   2, 63  |                  by a creature. But ~the man whom God made, is of the
 3550   2, 63  |                 of the same species as a man begotten ~naturally; and
 3551   2, 63  |                 eye which He gave to the man born blind, as one ~produced
 3552   2, 63  |                 Divine rule, it behooves man to "chastise his body, and
 3553   2, 63  |                 they are directed: for a man's health and a horse's are
 3554   2, 63  |               acquired virtues, ~whereby man behaves well in respect
 3555   2, 63  |                Reply OBJ 3: God gave the man born blind an eye for the
 3556   2, 63  |                  if God wished to give a man ~miraculously virtues, such
 3557   2, 64  |                 is that it should direct man to good. Now moral virtue
 3558   2, 64  |                 3) that the "magnanimous man observes the extreme ~in
 3559   2, 64  |                  by reason, as a prudent man would appoint it." If therefore ~
 3560   2, 64  |                  in so far, to wit, as a man is said to be presumptuous, ~
 3561   2, 65  |            proved in Ethic. ii, 1,2. But man can exercise himself in
 3562   2, 65  |                are moral virtues. Now a ~man may have other moral virtues
 3563   2, 65  |             Ethic. iv, 2,3) that "a poor man ~cannot be magnificent,"
 3564   2, 65  |                to be done, to which end ~man is rightly disposed by moral
 3565   2, 65  |               Some moral virtues perfect man as regards his general ~
 3566   2, 65  |                kind of human life. Hence man needs to exercise himself
 3567   2, 65  |              moral virtues which perfect man with regard to some ~eminent
 3568   2, 65  |            virtues, it is possible for a man to have the other moral
 3569   2, 65  |                Nevertheless, when once a man has acquired those ~other
 3570   2, 65  |            Because when, ~by practice, a man has acquired liberality
 3571   2, 65  |          principle ~whatever. Thus, if a man be wrong about the principle, "
 3572   2, 65  |         surpassing the natural power of ~man: and when they are acquired
 3573   2, 65  |                because these latter make man well disposed ~to certain
 3574   2, 65  |                much more necessary ~that man be well disposed towards
 3575   2, 65  |               simply: since they ~direct man well to the ultimate end.
 3576   2, 65  |                  simply: for they direct man well in respect of the last
 3577   2, 65  |               they have. Therefore, if a man has ~charity, it does not
 3578   2, 65  |                   inasmuch as it directs man to his ~last end, is the
 3579   2, 65  |                  it is through them that man performs each ~different
 3580   2, 65  |             Consequently, in ~order that man work well in things referred
 3581   2, 65  |                 happens sometimes that a man who has a habit, finds it ~
 3582   2, 65  |         supervening from without: thus a man who has a habit of science,
 3583   2, 65  |                  1/1~OBJ 2: Further, "no man believes unwillingly" as
 3584   2, 65  |               virtue. For instance, if a man do what ~is just, what he
 3585   2, 65  |                   Now this fellowship of man with God, ~which consists
 3586   2, 66  |               different men. Because one man is better disposed than
 3587   2, 66  |                   for they ~held that no man should be deemed virtuous,
 3588   2, 66  |            virtue does not ~require that man should reach the mean of
 3589   2, 66  |            because all virtues grow in a man proportionately, as we ~
 3590   2, 66  |                 that are together in one man, are equal?~Aquin.: SMT
 3591   2, 66  |                  the virtues in one same man are not all ~equally intense.
 3592   2, 66  |                 proper than another to a man, if God infused ~all the
 3593   2, 66  |                virtues equally into each man. Therefore it seems that
 3594   2, 66  |                equal in one and the same man.~Aquin.: SMT FS Q[66] A[
 3595   2, 66  |             intense in one and the ~same man, it would follow that whoever
 3596   2, 66  |                equal in one and the same man.~Aquin.: SMT FS Q[66] A[
 3597   2, 66  |                  experience shows that a man is ~more pleased and ready
 3598   2, 66  |                equal in one and the same man.~Aquin.: SMT FS Q[66] A[
 3599   2, 66  |            unless all the virtues in one man were equal. ~Therefore all
 3600   2, 66  |                 virtues are equal in one man.~Aquin.: SMT FS Q[66] A[
 3601   2, 66  |              there is no doubt that in a man one ~virtue is greater than
 3602   2, 66  |             sense all the virtues in one man are equal ~with an equality
 3603   2, 66  |                so far as their growth in man is ~equal: thus the fingers
 3604   2, 66  |                  for in one and the same man, so long as his reason ~
 3605   2, 66  |                   by reason of which one man has all the ~virtues in
 3606   2, 66  |           greater abundance than another man, on account of his greater ~
 3607   2, 66  |                its possessor ~good." Now man is said to be good in respect
 3608   2, 66  |              Reply OBJ 2: The reason why man is said to be good simply,
 3609   2, 66  |                about operations, whereby man is set in order ~not only
 3610   2, 66  |                   Now in things touching man, the chief ~of all is life,
 3611   2, 66  |              doing good. Hence the brave man ~and the just man are honored
 3612   2, 66  |                  brave man ~and the just man are honored more than others;
 3613   2, 66  |                  act of ~justice, for "a man is not liberal in giving,
 3614   2, 66  |               nature of virtue to direct man to ~happiness: because virtue
 3615   2, 66  |              things to be done," whereby man is brought to happiness: ~
 3616   2, 66  |            notice of human acts, whereby man attains ~happiness. Therefore
 3617   2, 66  |                 stated in Ethic. vi, 7, "man were the greatest thing ~
 3618   2, 66  |                  because "the ~spiritual man judgeth all things; and
 3619   2, 66  |                  himself is judged by no man" (1 ~Cor. 2:15). For prudence
 3620   2, 66  |                   is beyond the reach of man, ~especially in this life,
 3621   2, 66  |                 are about things beneath man. Now in ~things that are
 3622   2, 66  |                in ~things that are above man, to love them is more excellent
 3623   2, 66  |                 Now ~that which is above man is more excellent in itself
 3624   2, 66  |              excellent in itself than in man: since a ~thing is contained
 3625   2, 66  |                  about in things beneath man. Secondly, because prudence ~
 3626   2, 66  |         presupposes love of that which a man hopes to obtain; ~and such
 3627   2, 67  |                  8. Therefore neither in man will ~there be moral virtues
 3628   2, 67  |           Further, moral virtues perfect man in the active life. But
 3629   2, 67  |        contingent particulars remains in man after this life; for ~instance,
 3630   2, 67  |           phantasms, by turning to which man understands in this life, ~
 3631   2, 67  |                11): "Other foundation no man ~can lay, but that which
 3632   2, 67  |                  FP, Q[58], A[6]]; and a man can have science through
 3633   2, 67  |               reason is accidental ~to a man, because he is asleep, or
 3634   2, 67  |           subject: for nothing hinders a man from having at one and the
 3635   2, 67  |                the same subject: for one man can know the same conclusions ~
 3636   2, 67  |                 says (Rm. 8:24): "What a man seeth, why ~doth he hope
 3637   2, 67  |          withdrawal of its matter: for a man may retain the habit of
 3638   2, 67  |                signifying both. Thus, in man, the sensitive nature is
 3639   2, 67  |                 intellectual nature, and man of that which has both.
 3640   2, 67  |      imperfection to perfection, even as man is ~perfected by growth,
 3641   2, 68  |                  notion that it perfects man in ~relation to well-doing,
 3642   2, 68  |                 it must be noted that in man there is a twofold principle
 3643   2, 68  |              that human virtues perfect ~man according as it is natural
 3644   2, 68  |           exterior actions. Consequently man needs yet higher ~perfections,
 3645   2, 68  |                but also ~because by them man is disposed to become amenable
 3646   2, 68  |                   that the gifts perfect man for acts which are higher
 3647   2, 68  |              Divine ~virtues, perfecting man as moved by God. Hence the
 3648   2, 68  |           something, ~to wit, that makes man to follow well the promptings
 3649   2, 68  |               the gifts are necessary to man for salvation?~Aquin.: SMT
 3650   2, 68  |               gifts are not necessary to man for ~salvation. Because
 3651   2, 68  |                  it is not necessary for man's ~salvation that he should
 3652   2, 68  |               gifts are not necessary to man for ~salvation.~Aquin.:
 3653   2, 68  |               Further, it is enough, for man's salvation, that he behave
 3654   2, 68  |               God and matters concerning man. Now man's behavior ~to
 3655   2, 68  |              matters concerning man. Now man's behavior ~to God is sufficiently
 3656   2, 68  |              gifts are not ~necessary to man for salvation.~Aquin.: SMT
 3657   2, 68  |               gifts are not necessary to man for salvation.~Aquin.: SMT
 3658   2, 68  |                 gifts are perfections of man, ~whereby he is disposed
 3659   2, 68  |                  A[2] Body Para. 2/3~Now man's reason is perfected by
 3660   2, 68  |               the former is possessed by man in a more perfect manner ~
 3661   2, 68  |                 than the latter: because man has the former in his full
 3662   2, 68  |                  reason, and directed to man's ~connatural end, man can
 3663   2, 68  |                to man's ~connatural end, man can work through the judgment
 3664   2, 68  |            however, even in these things man receive help in the shape
 3665   2, 68  |               supernatural end, to which man's reason moves him, ~according
 3666   2, 68  |                end, it ~is necessary for man to have the gift of the
 3667   2, 68  |                of working, in respect of man ~being moved by a higher
 3668   2, 68  |           theological and moral virtues, man is not so ~perfected in
 3669   2, 68  |                  is a quality abiding in man, being defined as "a quality ~
 3670   2, 68  |                of the Holy Ghost perfect man according as he ~is moved
 3671   2, 68  |                 1],2). But in so far ~as man is moved by the Spirit of
 3672   2, 68  |               the Holy Ghost is not in a man without His gifts. Therefore
 3673   2, 68  |            Therefore His gifts ~abide in man. Therefore they are not
 3674   2, 68  |                 gifts are perfections of man, ~whereby he becomes amenable
 3675   2, 68  |                 Himself, are related to ~man, even as the moral virtues,
 3676   2, 68  |                 Ghost are habits whereby man is perfected ~to obey readily
 3677   2, 68  |                 of being acted upon. But man is not an ~instrument of
 3678   2, 68  |                  then, the gifts perfect man according as he is moved
 3679   2, 68  |             gifts are habits perfecting ~man so that he is ready to follow
 3680   2, 68  |            natural for all the forces in man to ~be moved by the instinct
 3681   2, 68  |            Therefore ~whatever powers in man can be the principles of
 3682   2, 68  |             power, in matters touching a man's relations to another,
 3683   2, 68  |                of the Holy Ghost perfect man in matters ~concerning a
 3684   2, 68  |           properly speaking, to restrain man from evil pleasures for ~
 3685   2, 68  |               gift ~of fear, to withdraw man from evil pleasures through
 3686   2, 68  |             Therefore the gift whereby a man, ~through reverence for
 3687   2, 68  |                 Reply OBJ 3: The mind of man is not moved by the Holy
 3688   2, 68  |                  Now the primal union of man with God is by faith, hope
 3689   2, 68  |          theological virtues which unite man to God. On the ~other hand,
 3690   2, 68  |         intellect and the affections of ~man. Hence two gifts are set
 3691   2, 68  |           connected together in the same man.~Aquin.: SMT FS Q[68] A[
 3692   2, 68  |            together in one and the same ~man.~Aquin.: SMT FS Q[68] A[
 3693   2, 68  |            graces, in so far, to wit, as man so far abounds in the ~knowledge
 3694   2, 68  |               thing to know only ~what a man must believe in order to
 3695   2, 68  |                some of the gifts perfect man in the contemplative life, ~
 3696   2, 68  |                 all" (1 Cor. 15:28), and man entirely subject ~unto Him.
 3697   2, 68  |                shall teach no more every man . . ~. his brother" (Jer.
 3698   2, 68  |                  others, God requires of man. Now God requires of man
 3699   2, 68  |                 man. Now God requires of man fear, more ~than the other
 3700   2, 68  |              Further, knowledge perfects man's judgment, while counsel ~
 3701   2, 68  |                because the gifts perfect man for all the acts of the
 3702   2, 68  |                the order of generation, ~man departs from evil on account
 3703   2, 68  |                virtues are those whereby man's mind is ~united to God;
 3704   2, 68  |           theological virtues, by ~which man is united to the Holy Ghost
 3705   2, 68  |                 precede the gifts, since man, through being well subordinate
 3706   2, 69  |                 Now the ~virtues perfect man in relation to reason; while
 3707   2, 69  |               implies some action. And a man is moved ~towards, and approaches
 3708   2, 69  |               because the gifts ~perfect man in all matters wherein the
 3709   2, 69  |            present life. Because when a ~man begins to make progress
 3710   2, 69  |                    If wickedness makes a man so miserable, ~he should
 3711   2, 69  |               Job 5:17): "Blessed is the man whom God correcteth"; and ~(
 3712   2, 69  |                   i, 1): "Blessed is the man who hath not walked in the
 3713   2, 69  |                   3:13): "Blessed is the man that findeth wisdom." ~Therefore
 3714   2, 69  |             riches or honors; from which man is withdrawn - by a virtue
 3715   2, 69  |                  the ~irascible passions man is withdrawn - by a virtue,
 3716   2, 69  |                excellent manner, so that man, according to God's will,
 3717   2, 69  |                  concupiscible passions, man is ~withdrawn - by a virtue,
 3718   2, 69  |         withdrawn - by a virtue, so that man uses these passions in ~
 3719   2, 69  |                 life consists chiefly in man's relations with his neighbor, ~
 3720   2, 69  |                  as a hungry and thirsty man eats and drinks with ~eager
 3721   2, 69  |               active life, which dispose man for the contemplative life,
 3722   2, 69  |                virtues and gifts whereby man is perfected in himself,
 3723   2, 69  |            himself, is the cleansing ~of man's heart, so that it is not
 3724   2, 69  |                virtues and gifts whereby man is perfected in relation
 3725   2, 69  |                those gifts ~which direct man in the active life, such
 3726   2, 69  |                 to piety, which perfects man in his relations to others;
 3727   2, 69  |                the gift of fear, whereby man ~withdraws from the lusts
 3728   2, 69  |           mourning is knowledge, whereby man knows his ~failings and
 3729   2, 69  |                 we read, "Blessed is the man whom the Lord correcteth," ~
 3730   2, 69  |                we read, "Blessed ~is the man that hath not walked in
 3731   2, 69  |                 we read, "Blessed is the man ~that findeth wisdom," this
 3732   2, 69  |                from the very fact that a man is ~confirmed in poverty
 3733   2, 69  |                poor." The second is that man be well off as to his body, ~
 3734   2, 69  |                  it should be well ~with man as to joyfulness of heart,
 3735   2, 69  |                  is the outward favor of man; ~and this he excludes,
 3736   2, 69  |             concerned the ~withdrawal of man from those things in which
 3737   2, 69  |               consists: ~which happiness man desires by seeking the object
 3738   2, 69  |              kingdom of heaven, whereby ~man attains to excellence and
 3739   2, 69  |               works of virtues directing man in his relations to his
 3740   2, 69  |                 or among others, shows a man to be ~a follower of God,
 3741   2, 69  |          surpasses ~satiety, for thereby man receives more than he merited
 3742   2, 69  |                  even as he is a greater man who ~not only dines at court,
 3743   2, 70  |                  known"; that is to say, man is known by his works, as
 3744   2, 70  |                 produces it, and to the ~man who gathers the fruit from
 3745   2, 70  |             first, so that the ~fruit of man, who is likened to the tree,
 3746   2, 70  |             produces; ~secondly, so that man's fruit is what he gathers.~
 3747   2, 70  |               Para. 2/3~Yet not all that man gathers is fruit, but only
 3748   2, 70  |               and ~gives pleasure. For a man has both a field and a tree,
 3749   2, 70  |                 last, to wit, that which man ~intends to derive from
 3750   2, 70  |                  the tree. In this sense man's ~fruit is his last end
 3751   2, 70  |                Para. 3/3~If, however, by man's fruit we understand a
 3752   2, 70  |                  understand a product of man, then human ~actions are
 3753   2, 70  |                 suitable to him. If then man's ~operation proceeds from
 3754   2, 70  |                  operation proceeds from man in virtue of his reason,
 3755   2, 70  |                  of the Holy Ghost, then man's operation is said ~to
 3756   2, 70  |                 cause; and in this way, ~man delights in nothing for
 3757   2, 70  |                cause; and in this way, a man may delight ~in anything
 3758   2, 70  |                 it is clear ~that a sick man delights in health, for
 3759   2, 70  |             Accordingly we must say that man must delight in God for ~
 3760   2, 70  |                    But the gifts perfect man in so far as he is moved
 3761   2, 70  |                  this, that the mind ~of man is set in order, first of
 3762   2, 70  |               Body Para. 2/4~Accordingly man's mind is well disposed
 3763   2, 70  |                 thereof; and again, if a man's ~heart is perfectly set
 3764   2, 70  |                  70] A[3] Body Para. 3/4~Man's mind is well disposed
 3765   2, 70  |                  we believe in God, then man is directed thereby to ~
 3766   2, 70  |                  70] A[3] Body Para. 4/4~Man is well disposed in respect
 3767   2, 70  |               because chastity withdraws man from ~unlawful desires,
 3768   2, 70  |                or because the ~continent man is subject to concupiscence,
 3769   2, 70  |                away; whereas ~the chaste man is neither subject to, nor
 3770   2, 70  |                sensitive, appetite draws man to sensible goods which ~
 3771   2, 71  |          sickness, for ~instance, when a man has a hidden complaint without
 3772   2, 71  |                thought." For whenever ~a man is ill-disposed inwardly,
 3773   2, 71  |               known ~by its fruit," i.e. man by his works, according
 3774   2, 71  |               and sickness, e.g. ~when a man sins from weakness or passion.
 3775   2, 71  |                 derives its species. Now man derives his species ~from
 3776   2, 71  |                contrary to the nature of man, as ~man; while whatever
 3777   2, 71  |                to the nature of man, as ~man; while whatever is in accord
 3778   2, 71  |               accord with the ~nature of man, as man. Now "man's good
 3779   2, 71  |              with the ~nature of man, as man. Now "man's good is to be
 3780   2, 71  |              nature of man, as man. Now "man's good is to be in accord
 3781   2, 71  |              human virtue, which makes a man good, and his work good, ~
 3782   2, 71  |                 good, ~is in accord with man's nature, for as much as
 3783   2, 71  |                while vice is contrary to man's nature, in so far as it
 3784   2, 71  |             There is a twofold nature in man, rational nature, and the ~
 3785   2, 71  |            operation of his senses ~that man accomplishes acts of reason,
 3786   2, 71  |            presence of vices and sins in man is owing to the ~fact that
 3787   2, 71  |                   1/1~On the contrary, A man is justly punished for a
 3788   2, 71  |               operation, but ~is used by man when he wills. Consequently
 3789   2, 71  |              when he wills. Consequently man, while possessing a habit, ~
 3790   2, 71  |                 a contrary act; and so a man ~having a virtue may produce
 3791   2, 71  |                   it would follow that a man ~sins as soon as he ceases
 3792   2, 71  |           exterior - interior, as when a man wills "not to go to church,"
 3793   2, 71  |                 go - exterior, as when a man, at the very hour that he
 3794   2, 71  |                  interior act, as when a man ~wills "not to go to church":
 3795   2, 71  |          interior or exterior, as when a man, at the time that he ~is
 3796   2, 71  |                  if this cause be not in man's ~power, the omission will
 3797   2, 71  |                 the omission, as when ~a man wills "not to go to church,"
 3798   2, 71  |             something else which hinders man from doing ~what he ought,
 3799   2, 71  |                 the omission, ~as when a man wills to play at the time
 3800   2, 71  |                  the omission, as when a man wills to sit up late at
 3801   2, 71  |               that sin may ~arise from a man doing what he ought not,
 3802   2, 71  |                can be no merit, unless a man do willingly what he ~ought
 3803   2, 71  |                  voluntary, in so far as man has it in his power to ~
 3804   2, 71  |             Hence, by omitting to act, a man ~sins only for the time
 3805   2, 71  |             explained above ~(A[1]). Now man's evil is to be against
 3806   2, 71  |               first and foremost directs man to his end, ~and in consequence,
 3807   2, 71  |                and in consequence, makes man to be well disposed in regard
 3808   2, 72  |            chiefly to those sins whereby man sins against his own body. ~
 3809   2, 72  |                 6:18), "every sin that a man doth, ~is without the body:
 3810   2, 72  |                 mutable ~good, for which man has an inordinate desire,
 3811   2, 72  |                  but ~flesh here denotes man, who is said to live according
 3812   2, 72  |           wherefore by this sin alone is man said specifically to sin ~
 3813   2, 72  |             thing in which the ~covetous man takes pleasure is something
 3814   2, 72  |               engendering false humility man may proceed to theft, or
 3815   2, 72  |            division of ~sins, says that "man is said to sin against himself,
 3816   2, 72  |                  be a threefold order in man: one in relation to the ~
 3817   2, 72  |                  the Divine Law, whereby man should be directed in all
 3818   2, 72  |          directed in all things: and ~if man were by nature a solitary
 3819   2, 72  |                would ~suffice. But since man is naturally a civic and
 3820   2, 72  |              order is necessary, whereby man is ~directed in relation
 3821   2, 72  |                to our neighbor; and when man sins in these matters, he
 3822   2, 72  |                   the prodigal. But when man sins in matters concerning
 3823   2, 72  |                   Now the things whereby man is directed to God, his
 3824   2, 72  |                  the theological virtues man ~is directed to God; by
 3825   2, 72  |               within the ~one species of man.~Aquin.: SMT FS Q[72] A[
 3826   2, 72  |               punishment: whereas when a man sins without turning away ~
 3827   2, 72  |                 of sin. For the covetous man both takes what belongs
 3828   2, 72  |                motive. For ~the covetous man, in order to hoard money,
 3829   2, 72  |                   and the ~fourth, "when man goes so far as to presume
 3830   2, 72  |               sin of word, in so ~far as man is ready to break out into
 3831   2, 72  |              same motive. For the angry ~man, through desire of vengeance,
 3832   2, 72  |                 complete generation of a man.~Aquin.: SMT FS Q[72] A[
 3833   2, 72  |               motive: thus the illiberal man, for the same motive, takes
 3834   2, 72  |             motives: for instance that a man eat hastily, may be due ~
 3835   2, 73  |               that, The intention of the man who acts according to virtue
 3836   2, 73  |               For the intention of every man acting ~according to virtue
 3837   2, 73  |               turns away, in as much as ~man, by sinning, departs from
 3838   2, 73  |               infused virtue, by turning man away from God. ~Yet one
 3839   2, 73  |                  of prudence, since when man acts against any ~virtue
 3840   2, 73  |              follow that for this reason man ~contracts all vices of
 3841   2, 73  |                  it ~cannot be said that man has the opposite vices or
 3842   2, 73  |                   in as much as it draws man's ~affections from the many
 3843   2, 73  |                  But self-love disunites man's ~affections among different
 3844   2, 73  |           different things, in so far as man loves himself, by ~desiring
 3845   2, 73  |                  opposite habit; hence a man is not less dead on the
 3846   2, 73  |                  species; and again, one man is more virtuous than another,
 3847   2, 73  |                   things are directed to man as their end, while man
 3848   2, 73  |                  man as their end, while man is further directed to ~
 3849   2, 73  |              about the very substance of man, ~e.g. murder, is graver
 3850   2, 73  |                  From the very fact that man turns unduly to some mutable ~
 3851   2, 73  |                of those things to which ~man turns.~Aquin.: SMT FS Q[
 3852   2, 73  |                  the ~further it removes man from the contrary sin, so
 3853   2, 73  |                sin, so that it withdraws man ~not only from that sin,
 3854   2, 73  |                is, the more it withdraws man also ~from less grievous
 3855   2, 73  |             fault is not so great when a man has ~stolen . . . but he
 3856   2, 73  |                grievous than theft, as a man loves his wife more than
 3857   2, 73  |               the greatest adhesion, and man can with difficulty be ~
 3858   2, 73  |                     hence, by these sins man is, so to speak, brutalized;
 3859   2, 73  |               the concupiscence by which man is overcome, the less grievous
 3860   2, 73  |                 the more grievously does man ~sin.~Aquin.: SMT FS Q[73]
 3861   2, 73  |                more grievous, ~because a man sins more grievously if
 3862   2, 73  |         diminishes the sin, ~because the man who sins, being stimulated
 3863   2, 73  |                  because the fact that a man departs from the order of ~
 3864   2, 73  |                  is the intercourse of a man with one who is not his
 3865   2, 73  |                 sin: ~thus if a wasteful man gives both when he ought
 3866   2, 73  |              taking his ~father's life a man commits many sins; for he
 3867   2, 73  |                  of reason results ~from man's turning away from God,
 3868   2, 73  |           turning away from God, to Whom man ought to be united by right ~
 3869   2, 73  |                Thy wickedness may hurt a man that is like thee." If,
 3870   2, 73  |           greater harm is inflicted on a man by depriving him of ~the
 3871   2, 73  |              life of nature, so far that man ought to ~despise his natural
 3872   2, 73  |                  speaking ~absolutely, a man who leads a woman to commit
 3873   2, 73  |                 and intended, as when ~a man does something with a mind
 3874   2, 73  |           intended; for instance, when a man takes a short cut ~through
 3875   2, 73  |                  inclined to sin, that a man does not forbear from ~doing,
 3876   2, 73  |                 harm that might ensue, a man is deemed punishable for
 3877   2, 73  |                  sin: for instance, if a man is a notorious fornicator,
 3878   2, 73  |                  sin: for instance, if a man in ~running to slay, slips
 3879   2, 73  |                  be found against ~which man commits against God, and
 3880   2, 73  |               might say that although no man can do God any harm ~in
 3881   2, 73  |                  grievous sins. Again, a man sometimes knowingly and
 3882   2, 73  |                 bodily death; whereas no man can of himself be the sufficient
 3883   2, 73  |              spiritual death, because no man dies spiritually except
 3884   2, 73  |                 against a ~just and holy man. But this does not aggravate
 3885   2, 73  |                 sin: because a virtuous ~man who bears a wrong with equanimity
 3886   2, 73  |                says (Paradox. iii): "The man who kills his slave sins
 3887   2, 73  |          aggravate a sin, because every ~man is most akin to himself;
 3888   2, 73  |           powerful person than on a poor man, since "there ~is no respect
 3889   2, 73  |                to the sin committed by a man ~against those who are akin
 3890   2, 73  |              ends of human acts are God, man himself, and his neighbor:
 3891   2, 73  |                 the part of God, to Whom man is the more closely united,
 3892   2, 73  |                 station. On the ~part of man himself, it is evident that
 3893   2, 73  |                 part ~of his neighbor, a man sins the more grievously,
 3894   2, 73  |                OBJ 2: The injury which a man inflicts on himself in those
 3895   2, 73  |                  is more grievous for a ~man to kill himself than another.
 3896   2, 73  |                   aggravate the sin. For man becomes great chiefly by
 3897   2, 73  |               the Lord." Now the ~more a man cleaves to God, the less
 3898   2, 73  |         Therefore He does not punish one man more than another, for one
 3899   2, 73  |                  all the more imputed to man according as ~he is more
 3900   2, 73  |            because every good in which a man excels, is a gift of God,
 3901   2, 73  |                is a gift of God, to Whom man ~is ungrateful when he sins:
 3902   2, 73  |               Para. 1/1~Reply OBJ 3: The man who excels in anything reaps
 3903   2, 74  |        sensuality. For sin ~is proper to man who is praised or blamed
 3904   2, 74  |                  1/1~OBJ 2: Further, "no man sins in what he cannot avoid,"
 3905   2, 74  |                  Lib. Arb. iii, 18). But man cannot prevent the movement
 3906   2, 74  |               OBJ 3: Further, that which man himself does not do is not
 3907   2, 74  |              reason, is not imputed to a man as a sin.~Aquin.: SMT FS
 3908   2, 74  |                  fomes" does not ~hinder man from using his rational
 3909   2, 74  |                  this also: thus ~when a man, in order to avoid the movements
 3910   2, 74  |                  arise. ~Consequently, a man cannot avoid all such movements,
 3911   2, 74  |                 3 Para. 1/1~Reply OBJ 3: Man does not do perfectly himself
 3912   2, 74  |              since the principal part of man does nothing ~therein: wherefore
 3913   2, 74  |          contrary, it excuses sin: for a man is excused from sin on account ~
 3914   2, 74  |                  about something which a man is able and ought to know,
 3915   2, 74  |           passions; for instance, when a man deliberately provokes himself
 3916   2, 74  |            passion; for instance, when a man, having ~deliberately considered
 3917   2, 74  |        consulting the eternal law: since man does not ~always think about
 3918   2, 74  |                  OBJ 3: Further, just as man can regulate his external
 3919   2, 74  |               imagination. Now sometimes man proceeds to act through ~
 3920   2, 74  |                  the created things that man knows naturally; ~and further
 3921   2, 74  |             considering the eternal law, man persists in ~giving the
 3922   2, 74  |       Consequently the thing to which a ~man consents cannot be a lesser
 3923   2, 74  |                 adds after a few words: "Man will be ~altogether lost
 3924   2, 74  |      nevertheless to enjoy them." But no man is ~lost except through
 3925   2, 74  |               good: for instance, when a man thinks and delights in his
 3926   2, 74  |                thought of. Accordingly a man who is thinking of fornication, ~
 3927   2, 74  |                  a venial sin, as when a man thinks of such a thing for ~
 3928   2, 74  |                 no sin at all, as when a man has a ~purpose in thinking
 3929   2, 74  |                Body Para. 2/2~But that a man in thinking of fornication
 3930   2, 74  |               Wherefore ~the fact that a man consents to such a delectation,
 3931   2, 74  |                  to fornication: ~for no man takes pleasure except in
 3932   2, 74  |                 it is a mortal sin, if a man deliberately chooses that
 3933   2, 74  |                by acting ~against which, man sins more grievously; just
 3934   2, 74  |                 Divine things, as when a man ~suffers a sudden movement
 3935   2, 74  |                 as, for instance, when a man suddenly apprehends the
 3936   2, 75  |                  had an internal cause, ~man would always be sinning,
 3937   2, 75  |                 internal movements ~of a man are sins. Therefore they
 3938   2, 75  |              Further, whatever is within man is either natural or voluntary. ~
 3939   2, 75  |               will, in ~respect of which man has a free-will; while the
 3940   2, 75  |                always actual, neither is man always actually sinning.~
 3941   2, 75  |                natural rule fails, which man, in accord with his nature,
 3942   2, 75  |                  sin are, ~the less is a man's inordinate act imputed
 3943   2, 75  |                  moving the reason, as a man or ~devil by enticing to
 3944   2, 75  |              cause of movement: for when man, by one sinful act, loses ~
 3945   2, 75  |                 when, by one sinful act, man ~is disposed to commit more
 3946   2, 75  |                 often about the wealth a man has amassed together. Thirdly,
 3947   2, 75  |                  another, in so far as a man ~commits one sin for the
 3948   2, 75  |              which is his end; as when a man ~is guilty of simony for
 3949   2, 76  |          particular ~proposition: thus a man is restrained from an act
 3950   2, 76  |                  s father, and that this man is his ~father. Hence ignorance
 3951   2, 76  |                  act. Consequently if ~a man's will be so disposed that
 3952   2, 76  |                the sin: wherefore such a man sins, not "through ignorance"
 3953   2, 76  |               sin: for ~instance, when a man knows that what he is killing
 3954   2, 76  |                  what he is killing is a man, but not that ~it is his
 3955   2, 76  |               ignorance be a sin, then a man will be sinning, as ~long
 3956   2, 76  |                 to 1 Cor. 14:38: "If any man know not, he ~shall not
 3957   2, 76  |                 are other things which a man ~may have a natural aptitude
 3958   2, 76  |                  not imputed as a sin to man, if he fails to know what
 3959   2, 76  |                  is a ~difference, since man can acquire knowledge by
 3960   2, 76  |                  other sins of omission, man sins actually only ~at the
 3961   2, 76  |              ignorance. For the ignorant man sins actually indeed, not ~
 3962   2, 76  |               unknown. ~Therefore what a man does through ignorance is
 3963   2, 76  |                Para. 1/1~OBJ 3: Further, man is the subject of virtue
 3964   2, 76  |             knowledge does not make that man unwilling, but not willing, ~
 3965   2, 76  |               sinful; for instance, if a man strike someone, ~knowing
 3966   2, 76  |           someone, ~knowing that it is a man (which suffices for it to
 3967   2, 76  |                 he is unaware that ~this man will defend himself and
 3968   2, 76  |                   Wherefore, though this man sins through ~ignorance,
 3969   2, 76  |              either ~directly, as when a man wishes of set purpose to
 3970   2, 76  |                 or indirectly, as when a man, ~through stress of work
 3971   2, 76  |                iii, 1) that "every ~evil man is ignorant." Therefore
 3972   2, 76  |                 is doubled for a drunken man." Therefore ignorance does
 3973   2, 76  |         essentially voluntary, as when a man is purposely ignorant ~that
 3974   2, 76  |                  accidentally, as when a man is unwilling to work hard ~
 3975   2, 76  |                is ignorant, or as when a man ~willfully drinks too much
 3976   2, 76  |            ignorance whereby "every evil man is ignorant," is not ~the
 3977   2, 76  |          grievous sin if committed by a ~man when sober, than if committed
 3978   2, 76  |                   than if committed by a man when drunk, although in
 3979   2, 76  |                  degree of which is that man even ignores ~the benefits
 3980   2, 76  |                 Reply OBJ 4: The drunken man deserves a "double punishment"
 3981   2, 77  |              contradiction, e.g. "Every ~man," and "Not every man." Now
 3982   2, 77  |              Every ~man," and "Not every man." Now if two opinions contradict
 3983   2, 77  |                Now it often happens that man, while ~in a state of passion,
 3984   2, 77  |              distinction. Because, since man ~is directed to right action
 3985   2, 77  |                may ~happen, then, that a man has some knowledge in general,
 3986   2, 77  |                that it is possible for a man to have ~correct knowledge
 3987   2, 77  |                not seem ~difficult for a man to act counter to what he
 3988   2, 77  |          actually consider. ~Now, that a man sometimes fails to consider
 3989   2, 77  |              attention: for instance, a ~man who knows geometry, may
 3990   2, 77  |                at any moment. ~Sometimes man fails to consider actually
 3991   2, 77  |           infirmity; and, in this way, a man who is in a state of ~passion,
 3992   2, 77  |               something contrary to what man knows in general. Thirdly,
 3993   2, 77  |               passions are very intense, man loses the ~use of reason
 3994   2, 77  |                it may well happen that a man has true habitual knowledge ~
 3995   2, 77  |              syllogism of an incontinent man has four propositions, two
 3996   2, 77  |                 OBJ 5: Even as a drunken man sometimes gives utterance
 3997   2, 77  |                 hindering him; so that a man who is in a state of passion, ~
 3998   2, 77  |                  2: Further, weakness in man regards that which is most
 3999   2, 77  |                Para. 1/1~OBJ 3: Further, man does not seem to be weak
 4000   2, 77  |               will. Now it is subject to man's will, whether he do ~or