Part, Question
1 1, 11 | relatively good is absolutely bad, or vice versa; likewise
2 1, 12 | belong ~to both good and bad; and hence Augustine says (
3 1, 18 | are known by ~God, so are bad things, and things that
4 1, 18 | Him, it seems that even bad things and things that will
5 1, 18 | 1 ~Reply OBJ 4: Although bad things are in God's knowledge,
6 1, 18 | Hence it cannot be said that bad ~things are life in God.
7 1, 20 | time he is neither good nor bad.~
8 1, 22 | immediate providence ~over bad and vile things.~Aquin.:
9 1, 45 | that neither good nor ~bad angels can create anything.
10 1, 48 | species of morality; for ~a bad habit differs in species
11 1, 48 | called ~good, and from a bad will he is called bad. For
12 1, 48 | a bad will he is called bad. For a man who has a bad
13 1, 48 | bad. For a man who has a bad will ~can use ill even the
14 1, 49 | does not produce a morally bad act, since it is from the
15 1, 49 | of being and action in a bad action, is reduced to God
16 1, 49 | nothing can be essentially bad. ~For it was shown above
17 1, 49 | be wholly and ~perfectly bad. Therefore, the Philosopher
18 1, 59 | intellect regards both good and bad things, for they know both. ~
19 1, 63 | demons ~were good, and some bad; naming as 'gods' the intellectual
20 1, 63 | is moved, be it good or bad. Consequently since the
21 1, 63 | common to both good and bad.~
22 1, 64 | angels, whether good or bad. That the same is ~not manifest
23 1, 46 | that neither good nor ~bad angels can create anything.
24 1, 49 | species of morality; for ~a bad habit differs in species
25 1, 49 | called ~good, and from a bad will he is called bad. For
26 1, 49 | a bad will he is called bad. For a man who has a bad
27 1, 49 | bad. For a man who has a bad will ~can use ill even the
28 1, 50 | does not produce a morally bad act, since it is from the
29 1, 50 | of being and action in a bad action, is reduced to God
30 1, 50 | nothing can be essentially bad. ~For it was shown above
31 1, 50 | be wholly and ~perfectly bad. Therefore, the Philosopher
32 1, 60 | intellect regards both good and bad things, for they know both. ~
33 1, 64 | demons ~were good, and some bad; naming as 'gods' the intellectual
34 1, 64 | is moved, be it good or bad. Consequently since the
35 1, 64 | common to both good and bad.~
36 1, 65 | angels, whether good or bad. That the same is ~not manifest
37 1, 88 | the instrumentality ~of bad or good angels, without
38 1, 102 | multiplicity of authorities is a ~bad thing, therefore there should
39 1, 105 | both of the good and of the bad angels.~Aquin.: SMT FP Q[
40 1, 106 | other, and even now the bad ~angels speak to each other,
41 1, 107 | spiritual creature, and the bad spirit by the good ~spirit."
42 1, 107 | to say that the souls of bad men are ~changed into demons;
43 1, 108 | 1 - THE ORDERING OF THE BAD ANGELS (FOUR ARTICLES)~We
44 1, 108 | consider the ordering of the bad angels; concerning which
45 1, 108 | angels. Therefore in the bad angels ~there are no orders.~
46 1, 108 | have precedence over the bad angels?~Aquin.: SMT FP Q[
47 1, 108 | no precedence over the ~bad angels. For the angels'
48 1, 108 | enlightenment. But the bad angels, being darkness,
49 1, 108 | angels do not rule over the bad.~Aquin.: SMT FP Q[109] A[
50 1, 108 | precedence over all the ~bad angels.~Aquin.: SMT FP Q[
51 1, 108 | have precedence over the bad, and these are ruled by
52 1, 108 | the holy angels to the bad angels, whenever the Divine
53 1, 108 | some evil to be done by bad angels or ~men, for the
54 1, 108 | not entirely restrain the bad from inflicting harm.~Aquin.:
55 1, 109 | 4) Whether the good or bad angels can work miracles?~
56 1, 109 | Christians by public justice, bad ~Christians by the signs
57 1, 109 | by "public justice": but bad ~Christians by the "signs
58 1, 110 | that, Both a good and a bad angel by their own natural
59 1, 110 | the power of a good or a bad angel, ~sometimes with alienation
60 1, 111 | Moreover both good and bad ~angels can work some effect
61 1, 112 | their warfare against the bad angels. Under the first
62 1, 113 | another end, either good or bad, is sought to be acquired ~
63 1, 113 | view to his promotion; a bad end, when that knowledge
64 1, 113 | not obey either good or bad angels at their will, so
65 2, 2 | ruling many, so is it a very bad thing if he makes a bad
66 2, 2 | bad thing if he makes a bad use ~of it. And so it is
67 2, 7 | their being called ~good or bad according to their proportion
68 2, 18 | an ~action is not good or bad from a circumstance.~Aquin.:
69 2, 18 | not said to be ~good or bad according to its end.~Aquin.:
70 2, 18 | specifically the same as a bad man. Therefore neither do
71 2, 18 | sometimes said to be good or bad from a ~circumstance, as
72 2, 18 | actions." But a good and a bad habit differ in species,
73 2, 18 | Therefore also good and bad actions differ in ~species.~
74 2, 18 | infinite number of good and bad ends. Therefore the species
75 2, 18 | object is either good or bad. Therefore every human action
76 2, 18 | needs be either good or bad in its species, and none
77 2, 18 | therefore an action specifically bad; nor is it specifically
78 2, 18 | every word is either good or bad. For the ~same reason every
79 2, 18 | action is either good or bad. Therefore no ~individual
80 2, 18 | circumstance that makes it good or bad, at ~least in respect of
81 2, 18 | individual, must be good or bad.~Aquin.: SMT FS Q[18] A[
82 2, 18 | it is neither good nor bad. Wherefore it can be ~made
83 2, 18 | it can be ~made good or bad by something else. Thus
84 2, 18 | action is ~either good or bad, as stated above.~Aquin.:
85 2, 18 | be ~specifically good or bad.~Aquin.: SMT FS Q[18] A[
86 2, 18 | action whether ~good or bad.~Aquin.: SMT FS Q[18] A[
87 2, 19 | the will is good, and none bad.~Aquin.: SMT FS Q[19] A[
88 2, 19 | circumstances can make that act bad. Consequently when it is
89 2, 20 | may be said to be good or bad in two ~ways. First, in
90 2, 20 | is ~judged to be good or bad according to its virtue,
91 2, 20 | to a poor man who makes bad use of the alms by committing
92 2, 20 | movement can be both good and bad: for ~instance, a man may
93 2, 20 | action can be both good and bad.~Aquin.: SMT FS Q[20] A[
94 2, 21 | blamed for making something bad: because ~the artist's work
95 2, 21 | can produce a good or a bad thing, ~just as he lists.
96 2, 21 | if an artist produce a bad thing, while intending to ~
97 2, 21 | intending to ~produce something bad. Secondly, by a departure
98 2, 21 | he intend to produce a ~bad work, and does so in effect,
99 2, 21 | of man, whether good or bad, acquires merit or demerit
100 2, 23 | passions which regard ~good or bad as arduous, through being
101 2, 26 | reference to either ~good or bad things. Therefore love and
102 2, 29 | one as good, by another as bad.~Aquin.: SMT FS Q[29] A[
103 2, 34 | pleasures should be reckoned as bad, and thus that man, being
104 2, 34 | makes the pleasure morally bad; or by fettering the ~reason:
105 2, 34 | reckoned to be ~good or bad chiefly according to the
106 2, 45 | of some object, good or bad: and thus they ~are names
107 2, 54 | are divided into good and bad?~(4) Whether one habit may
108 2, 54 | are divided into good and bad?~Aquin.: SMT FS Q[54] A[
109 2, 54 | not divided into good and bad. For ~good and bad are contraries.
110 2, 54 | good and bad. For ~good and bad are contraries. Now the
111 2, 54 | not divided into ~good and bad.~Aquin.: SMT FS Q[54] A[
112 2, 54 | not divided into ~good and bad. ~Aquin.: SMT FS Q[54] A[
113 2, 54 | good habit is contrary to a bad habit, as virtue to ~vice.
114 2, 54 | specifically into good and bad habits.~Aquin.: SMT FS Q[
115 2, 54 | specifically distinct from a bad habit: since a good habit
116 2, 54 | the difference of good and bad.~Aquin.: SMT FS Q[54] A[
117 2, 54 | are divided into good ~and bad, namely, inasmuch as one
118 2, 54 | habit is good, and another bad; but not ~by reason of one
119 2, 54 | another about something ~bad.~Aquin.: SMT FS Q[54] A[
120 2, 54 | stated ~above. But several bad habits in respect of one
121 2, 55 | are divided into good and bad, we ~must speak in the first
122 2, 55 | in the second place, of bad habits, namely of vices
123 2, 55 | sin is always taken in a bad sense. But there is a ~virtue
124 2, 55 | 1/1~Reply OBJ 1: Just as bad things are said metaphorically
125 2, 55 | of which no one can make bad use, which God works in ~
126 2, 55 | proud of a thing, makes bad use of it. But ~many are
127 2, 55 | therefore, "that no one can make bad use of virtue."~Aquin.:
128 2, 55 | of which no one makes bad use."~Aquin.: SMT FS Q[55]
129 2, 55 | Reply OBJ 5: One can make bad use of a virtue objectively,
130 2, 55 | it: but one cannot make bad use of virtue as principle
131 2, 57 | 18,19) that "no one makes bad use of ~virtue." But one
132 2, 57 | virtue." But one may make bad use of art: for a craftsman
133 2, 57 | endowed with an art produces bad workmanship, ~this is not
134 2, 65 | be common to the good and bad." But "charity can be in
135 2, 71 | would seem that vice, i.e. a bad habit, is worse than a sin, ~
136 2, 71 | worse than a sin, ~i.e. a bad act. For, as the more lasting
137 2, 71 | shunned than one. But a bad ~habit is virtually the
138 2, 71 | virtually the cause of many bad acts. Therefore a vicious
139 2, 71 | habit is not called good or bad, save in so ~far as it induces
140 2, 71 | it induces to a good or bad act: wherefore a habit is
141 2, 71 | habit is called good ~or bad by reason of the goodness
142 2, 71 | Further, a sin denotes a bad human act, as was explained
143 2, 71 | sin is nothing else than a bad ~human act. Now that an
144 2, 72 | sin is nothing else than a bad human act, as stated above (
145 2, 78 | committing a sin: because "bad men," i.e. ~those who have
146 2, 78 | virtuous act, because a ~bad habit does not corrupt reason
147 2, 78 | of something good, as the bad habit to the choice of something ~
148 2, 92 | even in things that are bad of themselves: thus a man
149 2, 92 | distinctly good or not distinctly bad may be called ~indifferent.
150 2, 100 | reason, and those are called bad which are discordant ~from
151 2, 10 | hesitated to decide between a bad Catholic, and a heretic
152 2, 17 | faith is about ~things, bad or good, past, present,
153 2, 28 | man wishes to eat what is bad for ~him, we say that, in
154 2, 28 | wherefore those who are in bad health give way to sorrow
155 2, 43 | 19) that "no man makes ~bad use of the virtues." Much
156 2, 53 | they are never taken in a bad sense. On the other ~hand
157 2, 53 | added, it may be taken in a bad sense: and it is thus that ~
158 2, 53 | sometimes improperly taken in a bad sense, so is craftiness ~
159 2, 53 | craftiness is taken in a bad ~sense, as the Philosopher
160 2, 53 | craftiness is taken properly in a bad sense, and ~improperly in
161 2, 62 | to kill a beast. For a bad man is worse than a beast,
162 2, 71 | causes his ~hearers to have a bad opinion of the person against
163 2, 71 | ascribing his good deeds to a bad intention. ~Indirectly,
164 2, 72 | friendship of a person with a bad name. Hence it is reproached ~
165 2, 72 | disposition for friendship, and a bad name ~is a disposition for
166 2, 75 | other, the good with the bad: for nothing prevents that
167 2, 76 | that he who uses, not for a bad but for a good ~purpose,
168 2, 108 | And the intention of a bad will may ~bear on two things:
169 2, 118 | these and like cases it is bad to follow the law, and it
170 2, 141 | that this is taken in a bad ~sense. See Q[169], A[1].]
171 2, 152 | interference of a good or bad angel.~Aquin.: SMT SS Q[
172 2, 170 | intellects ~of good and bad angels according to the
173 2, 182 | as to assert ~that 'a bad monk is a good clerk,' "
174 2, 182 | even a good monk ~makes a bad clerk." And a little before
175 2, 187 | rise to ~scandal, and is a bad example to others. Now by
176 2, 187 | religion a man gives a bad example and is an occasion
177 2, 187 | gives neither scandal nor ~bad example by leaving, especially
178 2, 187 | but only when one gives a bad example to the ~person converted,
179 3, 26 | to angels, both good and bad, ~cannot be said to be proper
180 3, 26 | is also ~fitting to the bad angels - that is, the demons:
181 3, 42 | There are some things so bad that no sort ~of human modesty
182 3, 59 | judged were the good and the bad. It ~follows that the form
183 3, 64 | evil men . . ~. What is a bad minister to thee, where
184 3, 64 | But angels whether good or bad are not taken from among
185 3, 68 | xxxiv): "If Jews whose bad faith often "returns to
186 3, 68 | conscience, either ~good or bad, since they have not the
187 3, 74 | from wheat seed grown in bad ground), the bread made
188 3, 76 | OBJ 3: No angel, good or bad, can see anything with a
189 3, 80 | sometimes a man makes a bad use of them, ~as objects
190 3, 80 | whether of intemperance, or of bad ~thoughts, for the most
191 3, 82 | inasmuch as it is done with ~a bad intention of the servant;
192 3, 82 | point of being good and ~bad. Consequently, if the mass
193 3, 82 | follows that the mass of a bad priest must be bad. Now
194 3, 82 | of a bad priest must be bad. Now this is ~unreasonable,
195 Suppl, 11| palliate the wickedness of bad priests, for they might
196 Suppl, 12| of sin, such as place, ~bad company and so forth. Such
197 Suppl, 16| Whether in the good or bad angels?~Aquin.: SMT XP Q[
198 Suppl, 16| seem that even a good or bad angel can be a subject of ~
199 Suppl, 19| tell the good from the ~bad, so as to admit the good
200 Suppl, 19| the good and keep out the bad." Now this is the ~definition
201 Suppl, 36| good ~ministers than many bad ones, as the blessed Clement
202 Suppl, 48| which are good and some bad.~Aquin.: SMT XP Q[48] A[
203 Suppl, 69| other. For the ~good or bad angels have allotted to
204 Suppl, 71| these, they ~said, are very bad, those namely who have died
205 Suppl, 71| while others are not very bad, ~those namely who belonged
206 Suppl, 71| not very good or not ~very bad." Now such are those who
207 Suppl, 71| for those who are not very bad." Now children are not ~
208 Suppl, 71| among those who are very bad, since their punishment
209 Suppl, 71| of those who are not very bad, but ~have been baptized.
210 Suppl, 79| says: "The good and the bad are in sleep least ~distinguishable:
211 Suppl, 96| turning to God, ~so the bad angels were made unhappy
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