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1 1 | highest good and the greatest evil alike depend. Man, indeed,
2 2 | distinguished between their good and evil elements; and We have shown
3 3 | seeking good and avoiding evil only by instinct, man has
4 6 | nevertheless cannot choose evil; neither can the angels
5 7 | and to restrain them from evil. Without this, the freedom
6 7 | and what is practically evil and therefore to be avoided.
7 7 | rewards, and deters him from evil by its punishments.~
8 8 | action and restraint of evil God has vouchsafed to give
9 9 | human nature, or of the evil which is contrary to it.
10 9 | so that, deterred from evil, they may turn to what is
11 9 | good, and deterring from evil.~
12 11| commanding good and forbidding evil. And, so far from this most
13 13| from the wrong-doing of evil men. Lawful power is from
14 16| distinction between good and evil is destroyed; honor and
15 20| the unchangeable good for evil; which, as We have said,
16 33| of avoiding some greater evil, or of obtaining or preserving
17 33| good and powerful, permits evil to exist in the world, partly
18 33| and partly that greater evil may not ensue. In the government
19 33| powerless to prevent every evil, it has (as St. Augustine
20 33| or even should tolerate evil, it may not and should not
21 33| should not approve or desire evil for its own sake; for evil
22 33| evil for its own sake; for evil of itself, being a privation
23 33| Thomas teaches, in allowing evil to exist in the world, "
24 33| the world, "neither wills evil to be done, nor wills it
25 33| doctrine of the permission of evil.~
26 34| State is driven to tolerate evil, the further is it from
27 34| and that the tolerance of evil which is dictated by political
28 43| that, while license for evil is allowed by the State,
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