Part, Question

 4001   2, 77  |                of the body. Accordingly, man's body is said to be ~weak,
 4002   2, 77  |             manner to the due action of ~man, it is said to be a sin
 4003   2, 77  |                 compares the incontinent man to an epileptic, whose limbs
 4004   2, 77  |               thing in itself: wherefore man is ~commanded to love his
 4005   2, 77  |                   1/1~OBJ 4: Further, as man sins at times through inordinate
 4006   2, 77  |           Babylon." Now every ~sin makes man a citizen of Babylon. Therefore
 4007   2, 77  |               ordered self-love, whereby man desires a fitting good ~
 4008   2, 77  |                 Concupiscence, whereby a man desires good for himself,
 4009   2, 77  |                 3 Para. 1/1~Reply OBJ 3: Man is said to love both the
 4010   2, 77  |                 object of desire (e.g. a man is said to love wine or
 4011   2, 77  |              through loving himself that man either desires good things,
 4012   2, 77  |                  OBJ 4: Further, just as man is induced to sin, through
 4013   2, 77  |         inordinate desire of good: for a man ~desires good for the one
 4014   2, 77  |                  increases merit: for a ~man seems to merit the more,
 4015   2, 77  |             greater pity ~to help a poor man. Therefore an evil passion
 4016   2, 77  |              Para. 1/1~OBJ 3: Further, a man seems to sin the more grievously,
 4017   2, 77  |              temptation that overcomes a man, the less ~grievous his
 4018   2, 77  |                 if it precede, so that a man is moved to do well, ~rather
 4019   2, 77  |                 of ~concupiscence; for a man would wish never to desire
 4020   2, 77  |                  a circumstance, which a man is unable to know even after ~
 4021   2, 78  |                 malice. Now ~"every evil man is ignorant," according
 4022   2, 78  |                 Para. 1/1~I answer that, Man like any other being has
 4023   2, 78  |                 one of the principles of man: for it is ~thus that sin
 4024   2, 78  |                one loves more: as when a man, even knowingly, suffers ~
 4025   2, 78  |                  of some good; and so a ~man wishes knowingly a spiritual
 4026   2, 78  |                 action is evil, and then man is said to sin through ignorance: ~
 4027   2, 78  |                  evil: it is thus that a man is ignorant, when he sins ~
 4028   2, 78  |                  good; even as a lustful man would wish to enjoy a pleasure
 4029   2, 78  |                 happens sometimes that a man commits a ~slight sin through
 4030   2, 78  |                 1~OBJ 3: Further, when a man commits a sin through certain
 4031   2, 78  |                very thing which befits a man in respect of a vicious
 4032   2, 78  |                  the result being that a man ~chooses a spiritual evil,
 4033   2, 78  |               often ~happens that such a man is sorry for his sin not
 4034   2, 78  |                 is not done as an unjust man does it," i.e. through choice, ~"
 4035   2, 78  |                 Peri Archon iii) that "a man is not ~suddenly ruined
 4036   2, 78  |                  seems to be that of the man who sins through certain ~
 4037   2, 78  |             certain ~malice. Therefore a man comes to sin through certain
 4038   2, 78  |               OBJ 3: Further, whenever a man sins through certain malice,
 4039   2, 78  |                the ~nature of that power man is inclined, not to evil
 4040   2, 78  |             passion or habit. Now when a man sins through passion, he
 4041   2, 78  |                 happens sometimes that a man, without having the habit
 4042   2, 78  |              Therefore ~sometimes also a man, without having the habit
 4043   2, 78  |               body, ~as in the case of a man who is naturally inclined
 4044   2, 78  |            obstacle: ~for instance, if a man be prevented from sinning,
 4045   2, 78  |       presupposes some inordinateness in man, which, however, is not ~
 4046   2, 78  |                follow of necessity, if a man sins ~through certain malice,
 4047   2, 78  |                do an action as an unjust man does, may be not only to ~
 4048   2, 78  |                 OBJ 2: It is true that a man does not fall suddenly into
 4049   2, 78  |               OBJ 2: Further, the more a man is impelled to sin, the
 4050   2, 78  |                is clear with regard to a man who is thrown headlong into
 4051   2, 78  |               does not sin less than the man who sins through certain
 4052   2, 78  |                soon passes away, so that man repents of his ~sin, and
 4053   2, 78  |                  habit, through ~which a man sins, is a permanent quality,
 4054   2, 78  |                 compares the intemperate man, who sins through malice,
 4055   2, 78  |               through malice, to a sick ~man who suffers from a chronic
 4056   2, 78  |                compares the incontinent ~man, who sins through passion,
 4057   2, 78  |                  than in the case of the man who sins ~through passion,
 4058   2, 79  |                devil; (3) on the part of man.~Aquin.: SMT FS Q[79] Out.
 4059   2, 79  |                evil. Therefore God is to man a cause of sin.~Aquin.:
 4060   2, 79  |               cause of sin, by provoking man to sin.~Aquin.: SMT FS Q[
 4061   2, 79  |                Para. 1/1 ~I answer that, Man is, in two ways, a cause
 4062   2, 79  |                they might be an ~evil to man; this was the result of
 4063   2, 79  |                   this was the result of man's folly, wherefore the text
 4064   2, 79  |                Para. 1/1~OBJ 2: Further, man is not said to be the cause
 4065   2, 79  |                the defect, is reduced to man as ~its cause, which defect
 4066   2, 79  |                 which defect consists in man not being subject to Whom
 4067   2, 79  |              this principally. Wherefore man ~is the cause of the sin:
 4068   2, 79  |                cause of that which makes man worse. Now man is made worse
 4069   2, 79  |               which makes man worse. Now man is made worse by ~spiritual
 4070   2, 79  |                 said to be the malice of man, ~according to Wis. 2:21: "
 4071   2, 79  |                  God to see aright, and ~man's heart is not softened
 4072   2, 79  |                which ~enlighteneth every man that cometh into this world,"
 4073   2, 79  |                 withheld is not only the man who raises an ~obstacle
 4074   2, 79  |                  this respect, they make man ~no worse. It is because
 4075   2, 79  |                  in so far as he induces man to sin.~Aquin.: SMT FS Q[
 4076   2, 79  |                  pleasure in the loss of man, as regards ~the loss itself,
 4077   2, 80  |                 is directly the cause of man's sinning?~Aquin.: SMT FS
 4078   2, 80  |                 is directly the cause of man's ~sinning. For sin consists
 4079   2, 80  |                  Therefore, as God moves man to take good counsel, and
 4080   2, 80  |                  than his own will makes man's mind the slave of his
 4081   2, 80  |                slave of his desire." Now man ~does not become a slave
 4082   2, 80  |                 cannot be the devil, but man's own will alone.~Aquin.:
 4083   2, 80  |                 that in this respect, a ~man's will alone is directly
 4084   2, 80  |                 we say that food arouses man's desire to eat. Secondly,
 4085   2, 80  |           approach ~from without, move a man's will to sin. In the second
 4086   2, 80  |                    either the devil or a man may incite to sin, either
 4087   2, 80  |          denoting that the devil induces man to ~affection for a sin,
 4088   2, 80  |                 all inward movements of ~man; but that the human will
 4089   2, 80  |             Whether the devil can induce man to sin, by internal instigations?~
 4090   2, 80  |                  the devil cannot induce man to sin, by ~internal instigations.
 4091   2, 80  |               the devil cannot instigate man to ~evil through his internal
 4092   2, 80  |                cannot effect anything in man's internal ~movements, except
 4093   2, 80  |                 the devil cannot through man's internal movements induce
 4094   2, 80  |                  devil would never tempt man, unless ~he appeared visibly;
 4095   2, 80  |                 no intention of doing in man's regard; rather does he
 4096   2, 80  |                   rather does he darken ~man's reason so that it may
 4097   2, 80  |            either of which he can induce man to sin. For his operation
 4098   2, 80  |          procured by the demons, whether man sleep or wake: and so ~it
 4099   2, 80  |                  and so ~it happens that man's imagination is brought
 4100   2, 80  |             appetite, the result is that man ~more easily perceives the
 4101   2, 80  |               this way the devil induces man inwardly to sin.~Aquin.:
 4102   2, 80  |             Whether the devil can induce man to sin of necessity?~Aquin.:
 4103   2, 80  |                that the devil can induce man to sin of necessity. ~Because
 4104   2, 80  |                  Therefore he can compel man to sin, while he dwells
 4105   2, 80  |                Para. 1/1~OBJ 2: Further, man's reason cannot be moved
 4106   2, 80  |                  Now ~the devil can move man's imagination, as stated
 4107   2, 80  |                Therefore ~it can incline man's reason to sin of necessity.~
 4108   2, 80  |                  Therefore he can induce man to sin of necessity.~Aquin.:
 4109   2, 80  |               thus, if it were true that man were under the ~necessity
 4110   2, 80  |               Therefore he cannot induce man to ~sin of necessity.~Aquin.:
 4111   2, 80  |              evident from the ~fact that man does not resist that which
 4112   2, 80  |                 thus fettered, whatever ~man may do, it is not imputed
 4113   2, 80  |                  devil can nowise compel man to sin.~Aquin.: SMT FS Q[
 4114   2, 80  |               power that is greater than man, can move man's ~will; God
 4115   2, 80  |               greater than man, can move man's ~will; God alone can do
 4116   2, 80  |                 of necessity, so long as man has the use of ~reason;
 4117   2, 80  |                  of sin." Now "by whom a man is overcome, of the same
 4118   2, 80  |                  as he induced the first man to sin, by reason of whose ~
 4119   2, 80  |                  might be imputed to the man who dried the wood so as ~
 4120   2, 80  |                 Para. 1/1~Reply OBJ 2: A man becomes another's slave
 4121   2, 80  |                can be said of no sin ~of man.~
 4122   2, 81  |             CAUSE OF SIN, ON THE PART OF MAN (FIVE ARTICLES)~We must
 4123   2, 81  |             cause of sin, on the part of man. Now, while ~man, like the
 4124   2, 81  |                 part of man. Now, while ~man, like the devil, is the
 4125   2, 81  |                 of inquiry: ~(1) Whether man's first sin is transmitted,
 4126   2, 81  |                  the woman, and ~not the man, had sinned?~Aquin.: SMT
 4127   2, 81  |                 says (Rm. 5:12): "By one man sin entered ~into this world,
 4128   2, 81  |            through origin from the first man sin entered into the world.~
 4129   2, 81  |               the first sin of the first man is transmitted to his descendants,
 4130   2, 81  |                beget a leper, or a gouty man may be the father of a gouty
 4131   2, 81  |                     no ~one reproaches a man born blind; one rather takes
 4132   2, 81  |                 may be considered as one man, inasmuch as they have one ~
 4133   2, 81  |               the whole community as one man. Indeed Porphyry says (Praedic., ~
 4134   2, 81  |                species, many men are one man." ~Accordingly the multitude
 4135   2, 81  |                  something ~belonging to man and moved by man's first
 4136   2, 81  |            belonging to man and moved by man's first moving principle.
 4137   2, 81  |                disorder which is in this man born of Adam, is voluntary,
 4138   2, 81  |                  member is a part of the man, for which reason it is
 4139   2, 81  |                 Para. 1/1~Reply OBJ 5: A man is not blamed for that which
 4140   2, 81  |              origin, ~if we consider the man born, in himself. But it
 4141   2, 81  |                reproached for it: thus a man may ~from his birth be under
 4142   2, 81  |              Para. 1/1~OBJ 2: Further, a man can better transmit to another,
 4143   2, 81  |               than hot water does. Now a man transmits to his children,
 4144   2, 81  |             origin. The reason is that a man begets his like in species
 4145   2, 81  |                 defect of nature: thus a man with eyes begets a son having
 4146   2, 81  |              parent. This gift the first man lost by his ~first sin.
 4147   2, 81  |                 Para. 1/1~Reply OBJ 2: A man can more easily transmit
 4148   2, 81  |                he has not himself. Now a man ~who has been baptized has
 4149   2, 81  |              which, and not of the mind, man exercises his power of ~
 4150   2, 81  |                 he had sinned." But if a man were to be formed in ~the
 4151   2, 81  |                   through the flesh. But man's flesh is entirely corrupted.
 4152   2, 81  |                  corrupted. Therefore a ~man's soul would contract the
 4153   2, 81  |                it were moved, not by the man's will, but by some external
 4154   2, 81  |              Para. 1/1~Reply OBJ 3: If a man were to be formed from human
 4155   2, 81  |                  all have sinned." Now a man ~pre-exist in his mother
 4156   2, 81  |                  his father. Therefore a man would ~have contracted original
 4157   2, 81  |                 says (Rm. 5:12): "By one man sin entered ~into this world."
 4158   2, 82  |                 one original sin in each man?~(3) Whether original sin
 4159   2, 82  |              else it would follow that a man while asleep, ~would be
 4160   2, 82  |             several original sins in one man?~Aquin.: SMT FS Q[82] A[
 4161   2, 82  |                many original sins in one man. For ~it is written (Ps.
 4162   2, 82  |                   But the sin in which a man is conceived ~is original
 4163   2, 82  |                 several original sins in man.~Aquin.: SMT FS Q[82] A[
 4164   2, 82  |                original sin, even in one man, inclines to ~various and
 4165   2, 82  |                  1~I answer that, In one man there is one original sin.
 4166   2, 82  |              posterity. Wherefore in one man ~original sin is one in
 4167   2, 82  |                 specific sickness in one man will be one in number. Now
 4168   2, 82  |               removing the subjection of man's mind to ~God. Consequently
 4169   2, 82  |            specifically one, and, in one man, can ~be only one in number;
 4170   2, 82  |                  is but one fever in one man, although the various ~parts
 4171   2, 82  |             original justice consists in man's will being subject to ~
 4172   2, 82  |                 1~Reply OBJ 1: Since, in man, the concupiscible power
 4173   2, 82  |       concupiscence is so far natural to man, as ~it is in accord with
 4174   2, 82  |                  of reason, it is, for a man, contrary to ~reason. Such
 4175   2, 82  |               whom it is transmitted to ~man through his corrupt origin.
 4176   2, 82  |              powers are ~stronger in one man than in another, on account
 4177   2, 82  |        temperaments. Consequently if one man is more prone than another
 4178   2, 82  |         supposing God were to grant to a man to feel no inordinate lust
 4179   2, 83  |                  OBJ 5: Further, no wise man pours a precious liquid
 4180   2, 83  |                 is ~transmitted from any man's will to his other parts.
 4181   2, 83  |        consenting to sin, to any part of man that can in any way ~share
 4182   2, 83  |            speaking, in that passage, of man already redeemed, ~who is
 4183   2, 83  |               The soul of any individual man was in Adam, in respect
 4184   2, 83  |               which is ~first reached by man's origin, is the primary
 4185   2, 83  |                  OBJ 1: Original sin, in man, is not caused by the generative
 4186   2, 84  |               from other sins; as when a man desires money through ~ambition,
 4187   2, 84  |                For we see that by riches man ~acquires the means of committing
 4188   2, 84  |              whatever, since money helps man to obtain all manner ~of
 4189   2, 84  |               beginning of the ~pride of man is apostasy [Douay: 'to
 4190   2, 84  |               God, to Whose ~commandment man refuses to be subject, for
 4191   2, 84  |            explain the mind ~of the wise man who said (Ecclus. 10:15): "
 4192   2, 84  |                  ad 2; Q[25], A[2]). Now man's end in acquiring ~all
 4193   2, 84  |              because from the fact ~that man wishes not to be subject
 4194   2, 84  |                  the result being that a man is unduly lifted up, ~in
 4195   2, 84  |                 3: In desiring to excel, man loves himself, for to love ~
 4196   2, 84  |           consideration of ~art, because man's particular dispositions
 4197   2, 84  |                 4] Body Para. 3/5~Again, man's good is threefold. For,
 4198   2, 84  |            pertains ~the negligence of a man who declines to acquire
 4199   2, 84  |              above (Q[76], A[2]). That a man commit a sin ~with a good
 4200   2, 85  |                   in any way, natural to man?~Aquin.: SMT FS Q[85] A[
 4201   2, 85  |                 the good of nature. For ~man's sin is no worse than the
 4202   2, 85  |                 the contrary, "A certain man going down from Jerusalem
 4203   2, 85  |                  forth. Secondly, ~since man has from nature an inclination
 4204   2, 85  |                  the person of the first man, may be called a good of ~
 4205   2, 85  |               from the very fact ~that a man sins, there results a diminution
 4206   2, 85  |             caused ~or taken away in the man who acts, as we have stated
 4207   2, 85  |                   which is ~befitting to man from the very fact that
 4208   2, 85  |                  entirely take away from man the fact ~that he is a rational
 4209   2, 85  |                indefinitely, inasmuch as man can go on indefinitely adding
 4210   2, 85  |           justice. Thus ~even in a blind man the aptitude to see remains
 4211   2, 85  |                  the words of Gn. 8:21: "Man's ~senses are prone to evil
 4212   2, 85  |              imagination and ~thought of man's heart are prone to evil
 4213   2, 85  |             concupiscence is ~natural to man, in so far as it is subject
 4214   2, 85  |               reason, it is unnatural to man.~Aquin.: SMT FS Q[85] A[
 4215   2, 85  |             owing to these ~three that a man finds it difficult to tend
 4216   2, 85  |               consequent wounds, since a man is vexed through being ~
 4217   2, 85  |                 says (Rm. 5:12), "By one man sin entered ~into this world,
 4218   2, 85  |                 by displacing a pillar a man moves accidentally the ~
 4219   2, 85  |                 effects. For supposing a man employs equal ~force in
 4220   2, 85  |             other defects are natural to man?~Aquin.: SMT FS Q[85] A[
 4221   2, 85  |                  defects are natural to ~man. For "the corruptible and
 4222   2, 85  |                Metaph. x, text. 26). But man is of the same genus as
 4223   2, 85  |         naturally corruptible. Therefore man is naturally corruptible.~
 4224   2, 85  |                  defects are natural ~to man.~Aquin.: SMT FS Q[85] A[
 4225   2, 85  |                contrary, (1) God made in man whatever is natural to him.
 4226   2, 85  |                  death is not natural to man.~(2) Further, that which
 4227   2, 85  |                  they are not natural to man.~(3) Further, matter is
 4228   2, 85  |              everything to its end. ~Now man's end is everlasting happiness,
 4229   2, 85  |          incorruption is more natural to man than to other corruptible
 4230   2, 85  |                  whole. In ~this respect man is naturally corruptible
 4231   2, 85  |                 observe that the form of man which is the rational soul,
 4232   2, 85  |                  is subject, in forming ~man supplied the defect of nature,
 4233   2, 86  |               habit; ~for instance, in a man who after committing a mortal
 4234   2, 86  |               things in like manner. Now man's soul has a twofold ~comeliness;
 4235   2, 86  |                wisdom and grace, whereby man is also perfected ~for the
 4236   2, 86  |           contact in the soul: and ~when man sins, he cleaves to certain
 4237   2, 86  |                And therefore ~so long as man remains out of this light,
 4238   2, 86  |                  of sin ~ceases, whereby man withdrew from the light
 4239   2, 86  |                  and of the Divine ~law, man does not at once return
 4240   2, 86  |           previous movement. Thus if one man be parted from another on
 4241   2, 86  |                  3: The act of sin parts man from God, which parting
 4242   2, 87  |              anguish upon ~every soul of man that worketh evil." But
 4243   2, 87  |               the natural inclination of man is to repress those who
 4244   2, 87  |              Body Para. 2/2~Accordingly, man can be punished with a threefold
 4245   2, 87  |           subject. In ~the first place a man's nature is subjected to
 4246   2, 87  |                  to the order of another man who governs ~him either
 4247   2, 87  |        conscience; another, inflicted by man; and a ~third, inflicted
 4248   2, 87  |           inflicted either by God ~or by man: wherefore the punishment
 4249   2, 87  |       dispositively. Sin, however, makes man deserving of ~punishment,
 4250   2, 87  |                of punishment is to bring man back to the good of virtue,
 4251   2, 87  |                   Now sin does not bring man back to ~the good of virtue,
 4252   2, 87  |                since the very fact ~that man endures toil and loss in
 4253   2, 87  |                  of a nature to withdraw man ~from sin.~Aquin.: SMT FS
 4254   2, 87  |           inflict eternal ~punishment on man.~Aquin.: SMT FS Q[87] A[
 4255   2, 87  |           principle of the order whereby man's will is subject to God,
 4256   2, 87  |                is the last end, to which man adheres by charity. ~Therefore
 4257   2, 87  |             Therefore whatever sins turn man away from God, so as to
 4258   2, 87  |           punished in God's eternity. A ~man is said to have sinned in
 4259   2, 87  |                Prov. ~19:25: "The wicked man being scourged, the fool
 4260   2, 87  |          something, ~for it is thus that man sins against God.~Aquin.:
 4261   2, 87  |              words (Jn. 3:3): " Unless a man be born ~again, he cannot
 4262   2, 87  |                 as, for instance, when a man is too fond of some ~temporal
 4263   2, 87  |               Further, sin is removed by man returning to virtue. Now
 4264   2, 87  |                  virtue. Now a ~virtuous man deserves, not punishment,
 4265   2, 87  |                    Ethic. ii, 3). But ~a man is not given medicine after
 4266   2, 87  |                  shall die." Therefore a man is ~punished by God even
 4267   2, 87  |            because the act of sin makes ~man deserving of punishment,
 4268   2, 87  |                 above (Q[86], A[1]). Now man is united to God by his
 4269   2, 87  |               sin cannot be removed from man, unless his will ~accept
 4270   2, 87  |                Reply OBJ 2: The virtuous man does not deserve punishment
 4271   2, 87  |                  offenses against God or man.~Aquin.: SMT FS Q[87] A[
 4272   2, 87  |            written (Jn. 9:3,2) about the man born blind: "Neither hath ~
 4273   2, 87  |               blind: "Neither hath ~this man sinned, nor his parents . . .
 4274   2, 87  |               Thy peace, when the wicked man oppresseth [Vulg.: 'devoureth'], ~
 4275   2, 87  |                Vulg.: 'devoureth'], ~the man that is more just than himself?"
 4276   2, 87  |                 to actual sin, as when a man is punished by ~God or man
 4277   2, 87  |               man is punished by ~God or man for a sin committed by him.
 4278   2, 87  |             privation of good. And since man's good ~is manifold, viz.
 4279   2, 87  |                it happens sometimes that man suffers the loss of a lesser
 4280   2, 87  |                  the loss is an evil to ~man, not simply but relatively;
 4281   2, 87  |            punishment, because a medical man ~prescribes bitter potions
 4282   2, 87  |                goods are indeed goods of man, but they ~are of small
 4283   2, 87  |              whereas spiritual goods are man's chief goods. ~Consequently
 4284   2, 87  |                fortitude of the virtuous man, by material gifts." The ~
 4285   2, 87  |                sin, either by God ~or by man; e.g. on children for their
 4286   2, 87  |             moving. ~Consequently when a man is brought up amid the sins
 4287   2, 88  |            exclude charity, which refers man to God ~habitually. Therefore
 4288   2, 88  |                  object or matter: since man can love any mutable good,
 4289   2, 88  |             contrary to charity, whereby man is directed to his ~last
 4290   2, 88  |                 genus; for example, if a man direct an idle word to the
 4291   2, 88  |               act ~to be evil, as when a man gives an alms for vainglory.
 4292   2, 88  |              another ~genus; thus when a man has knowledge of another
 4293   2, 88  |                if this other be another ~man's wife, there is an additional
 4294   2, 88  |               venial, for instance, if a man be angry with someone, so ~
 4295   2, 88  |                   its genus; for, that a man, without necessity, and
 4296   2, 88  |                  or weakness, as ~when a man is ignorant of the strength
 4297   2, 88  |              become good; thus to kill a man may be an act of justice,
 4298   2, 88  |                 of mortal sin, as when a man utters an idle word for
 4299   2, 88  |                  is not ~diminished if a man commit fornication in order
 4300   2, 88  |                  as a boy differs from a man. But the boy becomes a man
 4301   2, 88  |               man. But the boy becomes a man and not vice ~versa. Hence
 4302   2, 88  |                  of God, in so ~far as a man neglects to learn those
 4303   2, 89  |                  Cor. 3:12);~(3) Whether man could sin venially in the
 4304   2, 89  |           Whether venial sin can be in a man with original sin alone?~
 4305   2, 89  |                 contrary, in venial sin, man does not cleave to ~a creature
 4306   2, 89  |                 3:15). But sometimes the man who commits a ~venial sin,
 4307   2, 89  |                even by fire, e.g. when a man dies in ~mortal sin to which
 4308   2, 89  |              says (1 Cor. 3:15) that the man who builds ~up wood, hay
 4309   2, 89  |                 venial sins: ~as, when a man is charged with the care
 4310   2, 89  |                 sins are multiplied in a man, while ~the spiritual edifice
 4311   2, 89  |           edifice remains, and for them, man suffers fire, either of ~
 4312   2, 89  |                  or slowly, according as man is more or less ~attached
 4313   2, 89  |                  Thes. Para. 1/1~Whether man could commit a venial sin
 4314   2, 89  |                OBJ 1: It would seem that man could commit a venial sin
 4315   2, 89  |              tempter would have overcome man, unless first of all there
 4316   2, 89  |                 all there had ~arisen in man's soul a movement of vainglory
 4317   2, 89  |                 vainglory which preceded man's defeat, which was ~accomplished
 4318   2, 89  |               Gen. ad lit. xi, 5) ~that "man was allured by a certain
 4319   2, 89  |                  venial sins. ~Therefore man could commit a venial sin
 4320   2, 89  |                  than venial sin is. Now man could sin mortally ~notwithstanding
 4321   2, 89  |               venial sin does not change man's state. ~Therefore he could
 4322   2, 89  |                  generally admitted that man could not commit a ~venial
 4323   2, 89  |                to the higher, so long as man remained subject to God,
 4324   2, 89  |                 be no ~inordinateness in man, unless first of all the
 4325   2, 89  |                  all the highest part of man were ~not subject to God,
 4326   2, 89  |                  the state of innocence, man could not commit a venial ~
 4327   2, 89  |                 vainglory which preceded man's downfall, was his first ~
 4328   2, 89  |           vainglory was followed, in the man, by the ~desire to make
 4329   2, 89  |                 result is that the first man could not ~sin venially,
 4330   2, 89  |               can sin venially. Because ~man agrees with the angels in
 4331   2, 89  |               Hom. xxix in Evang.) that "man ~understands in common with
 4332   2, 89  |             common with the angels." But man can commit a venial sin ~
 4333   2, 89  |                  is greater than that of man ~in the primitive state.
 4334   2, 89  |                 the primitive state. But man could not sin venially in
 4335   2, 89  |                 1 Para. 1/1~Reply OBJ 1: Man does indeed agree with the
 4336   2, 89  |                 OBJ 3: The demons incite man to all such things which
 4337   2, 89  |             mortal sin. Therefore, since man feels the sting of ~the
 4338   2, 89  |               Gratia et Lib. Arb. vii): "Man was so ~made that he was
 4339   2, 89  |                  seems to be remitted to man by the grace of Baptism,
 4340   2, 89  |              that venial sin can be in a man with original sin ~alone.
 4341   2, 89  |               Para. 1/1~On the contrary, Man is punished for original
 4342   2, 89  |                 will be no place where a man can be punished for ~venial
 4343   2, 89  |                this is ~because before a man comes to the age of discretion,
 4344   2, 89  |             first thing that occurs to a man to think about then, is
 4345   2, 89  |             first thing that occurs to a man who has discretion, is to
 4346   2, 89  |         Therefore this is the time ~when man is bound by God's affirmative
 4347   2, 90  |                 measure of acts, whereby man is induced ~to act or is
 4348   2, 90  |                 Further, the law directs man in his actions. But human
 4349   2, 90  |                to perfect; and since one man is a part of the perfect ~
 4350   2, 90  |                Whether the reason of any man is competent to make laws?~
 4351   2, 90  |              seem that the reason of any man is competent to make ~laws.
 4352   2, 90  |                men to virtue." But every man can lead another ~to virtue.
 4353   2, 90  |              Therefore the reason of any man is competent to make laws.~
 4354   2, 90  |                  1/1~Reply OBJ 3: As one man is a part of the household,
 4355   2, 90  |            therefore, as the good of one man is not the last end, ~but
 4356   2, 90  |              that God ~instilled it into man's mind so as to be known
 4357   2, 91  |               natural law in us. Because man is ~governed sufficiently
 4358   2, 91  |          Therefore no law ~is natural to man.~Aquin.: SMT FS Q[91] A[
 4359   2, 91  |               OBJ 2: Further, by the law man is directed, in his acts,
 4360   2, 91  |                natural appetite; whereas man acts ~for an end by his
 4361   2, 91  |           Therefore no law is natural to man.~Aquin.: SMT FS Q[91] A[
 4362   2, 91  |               OBJ 3: Further, the more a man is free, the less is he
 4363   2, 91  |                is he under the law. ~But man is freer than all the animals,
 4364   2, 91  |                  natural law, neither is man subject to a ~natural law.~
 4365   2, 91  |                 of the practical reason, man has a natural participation
 4366   2, 91  |            Ecclus. 15:14) that "God left man in the ~hand of his own
 4367   2, 91  |                  Q[14], A[1]). Therefore man was left to the direction
 4368   2, 91  |           Therefore there is no need for man to be governed also by a ~
 4369   2, 91  |                because it is by law that man is directed how to ~perform
 4370   2, 91  |                  last end. And indeed if man were ~ordained to no other
 4371   2, 91  |               there would be no need for man to have any further direction
 4372   2, 91  |               derived from it. But since man is ordained to an end of
 4373   2, 91  |              which is inproportionate to man's natural faculty, as stated
 4374   2, 91  |              natural and the human ~law, man should be directed to his
 4375   2, 91  |                In order, therefore, that man may know without any doubt ~
 4376   2, 91  |              avoid, it was necessary for man ~to be directed in his proper
 4377   2, 91  |               Para. 3/5~Thirdly, because man can make laws in those matters
 4378   2, 91  |                  competent to judge. But man is not competent to judge
 4379   2, 91  |               virtue it is necessary for man to conduct ~himself aright
 4380   2, 91  |              little ones," by ~directing man to an end supernatural and
 4381   2, 91  |                 to his supernatural ~end man needs to be directed in
 4382   2, 91  |                law given by God, whereby man shares more perfectly in
 4383   2, 91  |               species, e.g. a boy ~and a man: and in this way the Divine
 4384   2, 91  |                25) compares the state of man under the Old ~Law to that
 4385   2, 91  |                  to that of a full grown man, who is "no longer under
 4386   2, 91  |               earthly good; and to this, man was ~directly ordained by
 4387   2, 91  |             heavenly good: and to ~this, man is ordained by the New Law.
 4388   2, 91  |                  OBJ 2: The salvation of man could not be achieved otherwise
 4389   2, 91  |                  The natural law directs man by way of certain general ~
 4390   2, 91  |               But the Divine law directs man also in certain ~particular
 4391   2, 91  |                called transgressors. But man is not called a transgressor,
 4392   2, 91  |                animal. And so the law of man, which, by the Divine ordinance,
 4393   2, 91  |               against reason could ~take man unawares. But when man turned
 4394   2, 91  |              take man unawares. But when man turned his back on God,
 4395   2, 91  |                 according to Ps. 48:21: "Man, when he was in honor, did ~
 4396   2, 91  |              direct ~inclination. But in man, it has not the nature of
 4397   2, 91  |               the just sentence ~of God, man is destitute of original
 4398   2, 91  |                 the Divine law depriving man of his proper ~dignity,
 4399   2, 91  |               individual. And this is in man also, in so far as sensuality
 4400   2, 92  |                  good." But virtue is in man from God alone, ~because
 4401   2, 92  |           Further, Law does not profit a man unless he obeys it. But
 4402   2, 92  |                But the ~very fact that a man obeys a law is due to his
 4403   2, 92  |                being good. Therefore in ~man goodness is presupposed
 4404   2, 92  |                bad of themselves: thus a man is called a good ~robber,
 4405   2, 92  |                 whole." Since then every man is a part of ~the state,
 4406   2, 92  |                  it is impossible that a man be good, unless he be well ~
 4407   2, 92  |               the same as that of a good man, but ~the virtue of any
 4408   2, 92  |               the same as that of a good man."~Aquin.: SMT FS Q[92] A[
 4409   2, 92  |               just as punishment stirs a man to good deeds, so does ~
 4410   2, 92  |                  something, as: 'A brave man may demand his reward'":
 4411   2, 92  |              forbids ~something, as: "No man may ask a consecrated virgin
 4412   2, 93  |                  uttered by the mouth of man, and ~expresses that which
 4413   2, 93  |         conceived by ~the mind, by which man expresses his thoughts mentally.
 4414   2, 93  |                things that are of God no man ~knoweth, but the Spirit
 4415   2, 93  |               subject to the judgment of man." But according to Ethic.
 4416   2, 93  |             according to Ethic. i, ~"any man can judge well of what he
 4417   2, 93  |               just and lawful, but ~what man has drawn from the eternal
 4418   2, 93  |                 has the nature of law in man, in so far as it ~is a punishment
 4419   2, 93  |        government, which can be ~done by man; but what pertains to the
 4420   2, 93  |                pertains to the nature of man is not subject to ~human
 4421   2, 93  |                  otherwise of the law of man, than of the ~eternal law
 4422   2, 93  |               law of God. For the law of man extends only to ~rational
 4423   2, 93  |            rational creatures subject to man. The reason of this is because
 4424   2, 93  |            irrational things ~subject to man, is done by the act of man
 4425   2, 93  |               man, is done by the act of man himself moving those things, ~
 4426   2, 93  |                  1], A[2]). Consequently man cannot impose laws ~on irrational
 4427   2, 93  |               Body Para. 2/2~Now just as man, by such pronouncement,
 4428   2, 93  |               principle of action on the man that is subject to him,
 4429   2, 93  |                 promulgated, imprints on man a directive principle of
 4430   2, 93  |                  ways. ~First, so that a man is said to be under the
 4431   2, 93  |                In this way the spiritual man is not under the law, because
 4432   2, 93  |             meaning that the ~works of a man, who is led by the Holy
 4433   2, 93  |              justice. Nevertheless in no man does the prudence of the
 4434   2, 93  |           consequently there ~remains in man the inclination to act in
 4435   2, 94  |              abolished from the heart of man?~Aquin.: SMT FS Q[94] A[
 4436   2, 94  |                the natural law abides in man always, as will be shown ~
 4437   2, 94  |                   further on (A[6]). But man's reason, which the law
 4438   2, 94  |                reason. ~Now that which a man does is not the same as
 4439   2, 94  |                  reply that sometimes a ~man is unable to make use of
 4440   2, 94  |                   on account of sleep, a man is unable to use the ~habit
 4441   2, 94  |                 Now reason is but one in man. Therefore there is only
 4442   2, 94  |           precepts of the natural law in man stand in ~relation to practical
 4443   2, 94  |             instance, this proposition, "Man is a rational being," is,
 4444   2, 94  |            self-evident, since who says "man," says "a rational being":
 4445   2, 94  |                 one who knows not what a man is, this proposition is
 4446   2, 94  |                 all things whatsoever a ~man apprehends. Wherefore the
 4447   2, 94  |                  naturally apprehends as man's good (or evil) belongs ~
 4448   2, 94  |                all those things to which man has a natural ~inclination,
 4449   2, 94  |                 natural law. Because in ~man there is first of all an
 4450   2, 94  |               law. Secondly, there is in man an inclination to things
 4451   2, 94  |              forth. Thirdly, there is in man an ~inclination to good,
 4452   2, 94  |                   is proper to him: thus man has a natural inclination
 4453   2, 94  |            directs all things ~regarding man; so that whatever can be
 4454   2, 94  |           belongs everything to which a ~man is inclined according to
 4455   2, 94  |              soul is ~the proper form of man, there is in every man a
 4456   2, 94  |                of man, there is in every man a natural inclination to ~
 4457   2, 94  |                 that which is proper to ~man - and in this sense all
 4458   2, 94  |                nature which is common to man and other animals; and in
 4459   2, 94  |           belongs ~everything to which a man is inclined according to
 4460   2, 94  |                  those things to which a man is inclined naturally: and
 4461   2, 94  |             among these it is ~proper to man to be inclined to act according
 4462   2, 94  |                  1/1~Reply OBJ 3: As, in man, reason rules and commands
 4463   2, 94  |                 can be inflicted on ~any man, guilty or innocent, without
 4464   2, 94  |              thus ~we might say that for man to be naked is of the natural
 4465   2, 94  |              abolished from the heart of man?~Aquin.: SMT FS Q[94] A[
 4466   2, 94  |             abolished from the ~heart of man. Because on Rm. 2:14, "When
 4467   2, 94  |                is graven on the heart of man when he is restored by grace." ~
 4468   2, 94  |              abolished from the heart of man.~Aquin.: SMT FS Q[94] A[
 4469   2, 94  |             nature ~is more essential to man, and therefore more enduring.~
 4470   2, 95  |             purpose of every law is that man be made good thereby, ~as
 4471   2, 95  |           consideration except by a wise man, who looks into each one
 4472   2, 95  |                 63], A[1]; Q[94], A[3]), man has a ~natural aptitude
 4473   2, 95  |              virtue must be ~acquired by man by means of some kind of
 4474   2, 95  |          training. Thus we observe that ~man is helped by industry in
 4475   2, 95  |                 is ~difficult to see how man could suffice for himself
 4476   2, 95  |                  chiefly in withdrawing ~man from undue pleasures, to
 4477   2, 95  |            pleasures, to which above all man is inclined, and ~especially
 4478   2, 95  |                 trained. Consequently ~a man needs to receive this training
 4479   2, 95  |                  Therefore in order that man might have peace and ~virtue,
 4480   2, 95  |                  says (Polit. i, 2), "as man is the most noble of animals
 4481   2, 95  |                  righteousness"; because man can use his reason to devise
 4482   2, 95  |            arises: ~and it is easier for man to see what is right, by
 4483   2, 95  |              judge is not found in every man, ~and since it can be deflected,
 4484   2, 95  |                one should do harm to no ~man": while some are derived
 4485   2, 95  |             human law is to be useful to man, as the jurist states ~[*
 4486   2, 95  |                  to human customs; since man cannot live ~alone in society,
 4487   2, 95  |                be framed by this or that man. ~Therefore it is unreasonable
 4488   2, 95  |                 the law of nature, since man is by nature a social animal,
 4489   2, 95  |                  in some way, natural to man, ~in so far as he is a reasonable
 4490   2, 96  |             virtue?~(4) Whether it binds man in conscience?~(5) Whether
 4491   2, 96  |                  that, in ~fear thereof, man's audacity might be held
 4492   2, 96  |                citizens ~virtuous. But a man cannot be virtuous unless
 4493   2, 96  |                child as to a full-grown ~man: for which reason the law
 4494   2, 96  |                intolerable in a virtuous man.~Aquin.: SMT FS Q[96] A[
 4495   2, 96  |       performance of the acts of a brave man . . . and the acts ~of the
 4496   2, 96  |               the acts ~of the temperate man . . . and the acts of the
 4497   2, 96  |                 and the acts of the meek man: and in like ~manner as
 4498   2, 96  |             First, ~from the fact that a man does something virtuous;
 4499   2, 96  |                 act of ~virtue is when a man does a virtuous thing in
 4500   2, 96  |                 way in which a virtuous ~man does it. Such an act always