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Thomas Aquinas, On Charity
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Whether Charity Can Be Lost Through One Act of Mortal Sin?
It seems that charity cannot be lost through one act of mortal sin. 1. For, Origen writes in I Periarch., If a disgust for spiritual things ever takes one who has continually stayed in the highest and perfect state, I do not think that he is taken away or falls away suddenly; but he must fall away little by little and gradually. Thus, as it can sometimes happen, if one undergoes a slight fall and quickly recovers, it does not seem that he rushes to his complete downfall. But he who hast lost charity falls completely, according to this (I Cor. xiii. 2), If I have not charity, I am nothing. Therefore charity is not lost through one mortal sin which sometimes happens suddenly.
2. Moreover, Bernard says in the De Diligendo Deo, charity was not extinct in Peter who denied Christ, but it was only rendered inactive. But when he denied Christ, he sinned mortally. Therefore charity is not lost through one act of mortal sin.
3. Moreover, Pope Leo the Great says in Sermon IX De Passione, when speaking of Peter, Our Lord saw in you not a conquered faith, not a reverted love, but a constancy shaken. Tears flowed in abundance where affection never failed, and the fount of charity washed away the words of dread. Therefore the love of charity was not lacking in Peter on account of that act of mortal sin.
4. Moreover, charity is stronger than acquired virtue. But acquired virtue is not corrupted by one act of sin; just as it is not generated by one act, for the Philosopher says in Book II of the Ethic., virtue is generated and corrupted from the same thing. Therefore much less is charity lost through the act of one mortal sin.
5. Moreover, a thing is not driven out except by its contrary. But the habit of charity is not opposed to the act of sin. Now habit is not generated by one act. Therefore charity is not lost by one act of sin.
6. Moreover, just as faith is concerned with believing many things, so is charity concerned with loving many things out of charity. But he who does not believe in one article of faith does not on that account lose faith in the other articles. Therefore he who sins against one object that should be loved out of charity does not on this account lose charity toward the other objects of love. Thus charity is not lost by one mortal sin.
On the contrary, it is written (I John iii. 17), He that hath the substance of this world, and shall see his brother in need, and shall shut up his bowels from him: how doth the charity of God abide in him? Thus it seems that through a sin of omission one can lose charity. But a sin of transgression is no less than a sin of omission. Therefore charity is taken away by any sin.
I answer. It must be said that, without doubt, the habit of charity is taken away by one act of mortal sin, for a sin is not called mortal unless men die spiritually by it; which cannot happen with charity which is the life of the soul. Likewise, man also becomes worthy of eternal death through mortal sin, according to this (Rom. vi. 23), The wages of sin is death. But whoever has charity is worthy of eternal life, for the Lord promised to those who love Him a manifestation of His own self in which vision eternal life consists. Whence it must be said that man loses charity through any act of mortal sin. For, it is clear that in each act of mortal sin there is a turning away from the immutable good to which charity unites us. The act of mortal sin is opposed to this charity.
Now, because act is not directly contrary to habit but to act, one could see that through the act of mortal sin the opposite act of charity would be hindered; however, not so that the habit would be taken away, as it happens in acquired habits. For, no one loses the virtue of generosity if he acts contrary to that virtue.
This is not the case concerning the habit of charity. For, the habit of charity does not have a cause in the subject, but entirely depends on an extrinsic cause; for the charity of God is poured forth in our hearts, by the Holy Spirit, Who is given to us, as is written (Rom. v. 5). However, God does not cause charity in our soul so that He is the cause only of its becoming and not of its preservation; as the builder is the cause of a house only in its becoming, and when he is taken away, the house still remains. God, however, is the cause of charity and of grace in the soul both as regards their becoming and their preservation; just as the sun is the cause of light in the air. Therefore, just as light in the air immediately ceases if some obstacle is placed in the way, so does the habit of charity immediately cease in the soul when the soul turns itself away from God through sin. This is what Augustine says in Book VIII of Super Gen. ad Litteram, God does not operate in a just man thus (that is, by justifying him), so that if He would depart, that which He effected would remain in His absence. Rather, just as the air has not made itself lucid but becomes so in the presence of light, so man is illuminated when God is present to him; but he continues in darkness when God is absent.
To the first, it must be said that this saying of Origen can be understood in this way, that a man who is in a perfect state does not suddenly fall into the act of mortal sin, but does so through some previous negligence. But because he adds, If one undergoes a slight fall, etc., it seems better to say that he understood: one who completely falls away falls so that he sins by malice, which fall does not come about suddenly. For, as the Philosopher says in Book I of the Ethic., it is not easy for a just man to perform unjust works suddenly as an unjust man does them, viz., by choice. Therefore one loses charity through one act of mortal sin, but some of the previous perfection remains if he has not lost charity out of malice.
To the second, it must be said that charity is lost in two ways; directly and indirectly. It is lost directly through an actual contempt for God, as happens with those who say to God (Job xxi. 14), Depart from us, we desire not the knowledge of thy ways. In another way, it is lost indirectly; just as one who is not thinking of God, consents to something that is against the law of God on account of some passion of fear or of concupiscence, and as a consequence loses charity.
Therefore Bernard intended to say that charity was not extinct in Peter according to the first manner; but Peter lost it according to the second manner, and therefore Bernard calls it inactive. In the same way, the words of Leo should be understood, and this is clear from what he further adds, The cleansing remedy will not be far away where there was no judgment of the will; for the denial of Peter was driven by fear more than by a deliberate judgment of the will.
From this the answer to the third objection is clear.
To the fourth, it must be said that an acquired virtue has its cause in the subject and is not entirely extrinsic, as is true of charity. Therefore the comparison between acquired virtue and charity cannot be made.
To the fifth, it must be said that in contraries, one contrary can be driven out without the other contrary coming in. But the habits of virtue and vice are mediated contraries; whence the Philosopher says in the Praedicamentis, there is a medium between good and evil. Whence it is not necessary to say that a man loses the habit of one virtue only when the habit of the contrary vice is generated in him.
To the sixth, it must be said that a habit, of itself, regards the formal notion of its object more than the material notion of the object; therefore if the formal notion (ratio) of the object is taken away, the species of habit does not remain.
However, the formal notion in the object of faith is the first truth manifested through the teaching of the Church; just as the formal notion of science is the medium of demonstration. Therefore, just as one who remembers the conclusions of geometry does not have the science of geometry if he does not assent to these conclusions because of the reasons of geometry, but he holds these conclusions only as opinion; so also one who holds those things which are of faith but does not assent to them because of the authority of Catholic teaching, does not have the habit of faith. For, he who asserts to anything because of Catholic teaching assents to all those things which that teaching contains. Otherwise, he would believe himself more than the teaching of the Church. From this it is clear that he who obstinately denies one article of faith does not have faith in the other articles--that faith, I say, which is an infused habit, -for he holds the conclusions of faith as opinion.
List of Books Used
LIST OF BOOKS USED
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Footnotes
On the chronology and authenticity of the works of St. Thomas, see P. Mandonnet, Des écrits authentiques de s. Thomas (2 ed.; Fribourg: 1910); P. Synave, "Le catalogue officiel des oeuvres de s. Thomas d'Aquin," Archives III, (1928); M. Grabmann, Die Werke des hl. Thomas von Aquin, Beiträge XXII, No. 1-2, (Münster: 1931); J. Destrez, Études critique sur les oeuvres de s. Thomas d'Aquin, Bibliothique Thomiste (Paris: 1933) XVII; A. Walz, "Saint Thomas d'Aquin. Écrits," in Dictionnaire de théologie Catholique, XV, No. 1, (1926), pp. 635-641; M. D. Chenu, Introduction à l'étude de saint Thomas d'Aquin, XI; (Montreal: Institut l'Étude Médiévaux 1950), XI; I. T. Eschmann, "A Catalogue of St. Thomas' Works," in The Christian Philosophy of St. Thomas Aquinas (New York: Random House, 1956), pp. 381-430.
On the authenticity of the Disputed Questions, see P. Mandonnet, "Chronologie des Questions Disputées de saint Thomas d'Aquin," Revue Thomiste, (1918); P. Synave, "Le problème chronologique des Questions Disputées de s. Thomas d'Aquin," Revue Thomiste, (1926); J. Koch, Ueber die Reihenfolge der Questiones Disputatae des hl. Thomas von Aquin, in Philosophische Jahrbuch, XXXVII, (1924), 359-367; P. Glorieux, "Les Questions Disputées de S. Thomas et leur suite chronologie," Recherches de théologie ancienne et médiévale, (1932), pp. 5-33; M. D. Chenu, op. cit., pp. 67-77, 241-245.
The reader will find the following introductions helpful. P. M. Pession, "Introductio Generalis," Quaestiones disputatae S. Thomae (Turin: 1949), I, vii-xxi; L. W. Keeler, Sancti Thomae Aquinatis, Tractatus de Spiritualibus Creaturis (Rome: University Gregoriana, 1938); M. Fitzpatrick and J. Wellmuth, On Spiritual Creatures (Milwaukee: Marquette University Press, 1949), pp. 3-11; J. P. Reid, On the Virtues (in General) (Providence: College Press, 1951), pp. ix-xxvii; V. J. Bourke, "Introduction to St. Thomas on Truth," in Truth (Chicago: Henry Regnery Co., 1952), I, xiii-xxvi.
See P. Synave, "Le problème chronologique des Questions Disputées de s. Thomas d'Aquin," op. cit., pp. 155-158; M. Grabmann, op. cit., p. 307; M. D. Chenu, op. cit., p. 242. The date given by P. Glorieux is 1269-1270, op. cit., p. 31. The date given by P. Mandonnet is 1270-1272, "Chronologie des Questions Disputées de saint Thomas d'Aquin," op. cit., pp. 16, 266-287, 341-371. The date given by F. Van Steenberghen is 1271-1272, Siger dans l'histoire d'Aristotelisme (Louvain: 1942), pp. 541 ff.
On the style of the Disputed Questions, see M. D. Chenu, op. cit., pp. 67-77. On the history of this style, see G. Paré, A. Brunet, and P. Tremblay, La Renaissance du XIIe siècle. Les écoles et l'enseignement (Ottawa: Institute d'Études Médiévale d'Ottawa III, 1933), pp. 128-132; M. D. Chenu, "Un essai de methode theologique aux XIIe siècle," Revue des Sciences Philosophique et Theologique, (Paris: Librarie Philosophique: J. Vrin, 1935), pp. 258-267.
See M. D. Chenu, Introduction à l'étude de saint Thomas d'Aquin, p. 65.
See the Prologue to the Summa Theologiae in Basic Writings of St. Thomas Aquinas, ed. A. C. Pegis (New York: Random House, 1945), Vol. I.
See p. 4.
Summa Theologiae II-II, qq. 23-27, 44.
Sum. Theol. II-II, q. 23, aa. 1-8. See Quaestiones disputatae: De caritate aa. 1-5.
Sum. Theol. II-II, q. 24, aa. 1-12. See De caritate aa. 6, 12, 13.
Sum. Theol. II-II, q. 25, aa. 1-12. See De caritate aa. 7, 8.
Sum. Theol. II-II, q. 26, aa. 1-13. See De caritate a. 9.
Sum. Theol. II-II, q. 27, aa. 1-8. See De caritate a. 10.
Sum. Theol. II-II, q. 44, aa. 1-8. See De caritate a. 11.
Sum. Theol. II-II, q. 23, aa. 1-8. See De caritate aa. 1-5.
See Sum. Theol. II-II, q. 23, a. 2; Scripta super libros Sententiarum I d. 17, q. 1, a. 1.
The same subject is treated in Sum. Theol. II-II, q. 23, a. 3; In III Sent. d. 27, q. 2, a. 2.
St. Thomas devotes a special article on charity as friendship in Sum. Theol. II-II, q. 23, a. 1.
De caritate a. 3. On charity as the form of the virtues, see Sum. Theol. II-II, q. 23, a. 8; In II Sent. d. 26, q. 1, a. 4, ad 5m, In III Sent. d. 23, q. 3, a. 1; d. 27, q. 2, a. 4, qa. 3: Quaestiones disputatae: De veritate q. 14, a. 5; Quaestiones disputatae: De malo q. 7, a. 2.
De caritate, a. 4. See Sum. Theol. II-II, q. 23, a. 5; In III Sent. d. 27, q. 2, a. 4, qa. 1. In the Summa, St. Thomas first discusses charity as a special virtue (II-II, q. 23, a. 4), and then charity as one virtue (II-II, q. 23, a. 5). On the other hand, in the De caritate, St. Thomas first discusses charity as one virtue (a. 4), and then charity as a special virtue (a. 5).
De caritate a. 5. See Sum. Theol. II-II, q. 23, a. 4; In III Sent. d. 27, q. 2, a. 4, qa. 2; De malo q. 8, a. 2; q. 9, a. 2.
St. Thomas devotes a special article to charity as the highest virtue. See Sum. Theol. II-II, q. 23, a. 6.
This completes St. Thomas' treatment of the virtue of charity considered in itself, as discussed in the first five articles of the De caritate. In the Summa, there are three more articles, treating of charity as friendship, charity as the most excellent of the virtues, and whether any virtue is possible without charity. These three points have been incorporated in the first five articles of the De caritate.
De caritate a. 6, 12, 13.
Sum. Theol. II-II, q. 24, aa. 1-12.
De caritate a. 11.
De caritate aa. 6, 13.
Sum. Theol. II-II, q. 25, aa. 1-12.
De caritate aa. 7, 8.
De caritate a. 7. See Sum. Theol. II-II, q. 25, a. 3; In III Sent. d. 28, q. 1, a. 2.
De caritate a. 8. See Sum. Theol. II-II, q. 25, aa. 8-9; In III Sent. d. 30, q. 1, a. 1; De Perfectione Vitae Spiritualis c. 14; Ad Romanos c. 12, 1. 13.
See Sum. Theol. II-II, q. 26, a. 1; In III Sent. d. 29, q. 1, a. 1.
Sum. Theol. II-II, q. 26, aa. 1-13.
See Sum. Theol. II-II, q. 24, aa. 8; q. 184, a. 2; In III Sent. d. 27, q. 3, a. 4; De Perf. Vitae Spir. c. 3; Ad Philippios c. 3.
Sum. Theol. II-II, q. 27, aa. 1-8.
The act of charity, for example, in Sum. Theol. II-II, q. 27, aa. 1-8, includes an analysis of the following points: (1) whether it is more proper to charity to love or to be loved; (2) whether love is benevolence; (3) whether God is loved in Himself out of charity; (4) whether God can be loved wholly and immediately in this life; (5) whether charity has any measure; and (6) whether it is more meritorious to love enemy rather than friend; or to love God more than neighbor.
St. Thomas has shown the manner in which man should love himself and his body; and therefore it might appear strange at this point to speak of the "burden of the body" as an impediment to the perfection of the charity of this life. It is beyond the purpose of this text to elaborate on St. Thomas' position on the unity of man and the relation of the soul to the body. It would seem that when St. Thomas speaks of the burden of the body, he is following St. Augustine very closely. It might also be noted that apart from the authority of Aristotle on philosophical matters, St. Augustine is, for St. Thomas, the authority on theological matters. One has only to read the works of St. Augustine to find the penetrating and exhaustive emphasis on charity; it is no wonder, therefore, that St. Thomas finds St. Augustine so appealing when he himself undertakes to explain the virtue of charity.
De caritate a. 11. See In III Sent. d. 29, q. 1, a. 8, qa. 2. There is no specific treatment of this point in the Summa. However, St. Thomas discusses the precept of charity at great length in Sum. Theol. II-II, q. 44, aa. 1-8, and this terminates his discussion of charity in the Summa. On the other hand, in the last two articles of the De caritate (aa. 12-13), St. Thomas returns to a discussion of the nature of the virtue of charity and asks whether charity can be lost once it is possessed; and whether charity can be lost through one act of mortal sin.
See Sum. Theol. II-II, q. 24, a. 11, where this is discussed under the nature of charity. See also Ad Rom. VIII, 7; Ad Corinthios XIII, 3.
De caritate a. 13. See De caritate a. 6; Sum. Theol. II-II, q. 24, a. 12; In III Sent. d. 31, q. 1, a. 1.
See Sum. Theol. II-II, q. 23, a. 2; In I Sent. d. 17, q. 1, a. 1.
See St. Augustine, De Civitate Dei XIX, 26; PL 41, 656.
St. Augustine, De Trinitate VIII, 8; PL 42, 957.
St. Augustine, De Trinit. VIII, 8; PL 42, 958.
St. Augustine, De Trinit. VIII, 8; PL 42, 958.
St. Augustine, De Trinit. XV, 17; PL 42, 1080.
St. Augustine, De Trinit. VIII, 8; PL 42, 957.
Aristotle, Nicomachean Ethics II, 5, 1105b 20.
See Aristotle, Categories VIII, 8b 30; Nic. Eth. VII, 10, 1152a 31.
St. Augustine, De Trinit. X, 1 and 2; PL 42, 973 and 975.
See Sum. Theol. II-II, q. 23, a. 3, ad. 3m.
See St. Bernard, Sermones de Tempore XXXIII; PL 183, 629.
See Sum. Theol. I, q. 84, a. 1.
Petri Lombardi Libri IV Sententiarum I, xvii, 1; I, 106.
Peter Lombard, Sent. I, xvii, 1; I, 106.
See Sum. Theol. I-II, q. 6, a. 1, Resp.
See Sum. Theol. II-II, q. 24, a. 1.
See In IV Sent. d. 1, q. 1, a. 4, qa. 1; Sum. Theol. I-II, q. 16, a. 1, Resp.; III, q. 19, a. 1, ad 2m; III, q. 62, a. 1, ad. 1m; Quaestiones disputatae: De potentia Dei q. 3, a. 4, Resp.; De veritate q. 26, a. 1.
See Sum. Theol. I-II, q. 114, a. 4. Resp.; De Virtutibus in Communi a. 2, ad 18m.
See Sum. Theol. II-II, q. 23, aa. 2-3.
I have translated suaviter as sweetly. St. Thomas probably had this text in mind (Wis. viii. 1): She reacheth therefore from end to end mightily, and ordereth all things sweetly.
See Sum. Theol. II-II, q. 23, a. 2.
See St. Augustine, De Trinit. VIII, 8; PL 42, 957.
See Aristotle, Nic. Eth. II, 3, 1105a 9.
See Sum. Theol. I-II, q. 55, a. 2, ad. 1m; Summa Contra Gentiles III, 58.
See St. Augustine, In Joanis Evangelium LXXII; PL 35, 1823; Sermones CLIX, 11; PL 38, 923.
See Sum. Theol. II-II, q. 23, a. 2, ad. 3m.
See Aristotle, Posterior Analytics I, 4, 73b 2; Metaphysics V ({D}), 7, 1017a 7.
See Aristotle, Metaph. IX ({TH}), 6, 1048a 25.
See Sum. Theol. II-II, q. 23, a. 3, ad. 3m.
See Sum. Theol. II-II, q. 23, a. 2; In III Sent. d. 27, q. 2, a. 2.
Aristotle, Nic. Eth. II, 3, 1105a 9.
St. Augustine, Serm. LXX, 3; PL 38, 444.
See Sum. Theol. I-II, q. 62, a. 2; II-II, q. 4, a. 1.
See Sum. Theol. II-II, q. 17, a. 2.
See Sum. Theol. II-II, q. 17, a. 3.
See Aristotle, Physics VII, 3, 246b 23.
See Sum. Theol. I-II, q. 110, a. 3; De veritate q. 27, a. 2.
See Sum. Theol. II-II, q. 23, a. 1.
See Sum. Theol. I-II, q. 56, a. 4.
See Aristotle, Nic. Eth. II, 6, 1106b 36.
See St. Augustine, De Duabus Animabus X and XI; PL 32, 596.
Aristotle, On the Heavens I, II, 281a 11.
See St. Augustine, De Natura Boni III; PL 42, 553.
See St. Bernard, De Diligendo Deo I; PL 182, 974.
Aristotle, Nic. Eth. VIII, 8, 1159b 1.
Aristotle, Nic. Eth. II, 1, 1103a 24. See also St. Thomas, Sum. Theol. I-II, q. 63, a. 1; De Virt. in Comm. a. 13.
See Sum. Theol. II-II, q. 19, a. 9.
See Aristotle, Nic. Eth. II, 6, 1106a 15.
See Sum. Theol. I-II, q. 71, a. 6; II-II, q. 17, a. 1.
See Sum. Theol. I-II, q. 55, a. 1.
See St. Augustine, De Diversis Quaestionibus LXXXIII, q. 30; PL 42, 19.
See St. Augustine, De Moribus Ecclesiae I, 15; PL 32, 1322.
Aristotle, Politics VIII, 1, 1337a 27.
See Sum. Theol. I-II, q. 51, a. 4; q. 62, a. 1; In III Sent. d. 33, q. 1, a. 2, qa. 3; De Virt. in Comm. a. 10.
See Aristotle, Nic. Eth. I, 2, 1094b 8; Politic. I, 1, 1252a 1.
Sicut seipsos is corrupt. The idea clearly is that charity loves its fellow-men as it loves itself, using "charity" as equivalent to the "man who has charity."
See Sum. Theol. II-II, q. 23, a. 6.
See Sum. Theol. II-II, q. 17, a. 8.
See St. Augustine, De Mor. Eccl. I, 11; PL 32, 1319.
See Aristotle, Rhetoric II, 4, 1380b 35; 1381a 19; St. Thomas, Sum. Theol. II-II q. 27, a. 2.
See Sum. Theol. I-II, q. 110, a. 1; S.C.G. III, 150; De Veritate, q. 27, a. 1.
See Aristotle, Nic. Eth. II, 6, 1106b 36.
See De Virt. in Comm. a. 10.
See Aristotle, Nic. Eth. II, 6, 1106b 36.
See Sum. Theol. II-II, q. 23, a. 8.
See Sum. Theol. II-II, q. 8, a. 2.
See Sum. Theol. II-II, q. 19, a. 9.
See Sum. Theol. II-II, q. 23, a. 6.
See Sum. Theol. II-II, q. 23, a. 8; In II Sent. d. 26, q. 1, a. 4, ad 5m; In III Sent., d. 23, q. 3, a. 1; d. 27, q. 2, a. 4, qa. 3; De veritate q. 14, a. 5; De Malo q. 7, a. 2.
See Aristotle, Phys. II, 3, 194b 26; Metaph. V ({D}), 2, 1013a 27.
See Aristotle, Phys. II, 3, 194b 26; Metaph. V ({D}), 2, 1013a 27.
See Aristotle, Phys. II, 3, 194b 20; Metaph. V ({D}), 2, 1013a 30; VII ({Z}), 8, 1033b 30; Sum. Theol. I, q. 15, a. 3; De veritate q. 3, a. 1.
See De veritate q. 3, a. 3, ad 3m.
See Sum. Theol. I, q. 15, a. 3.
Sum. Theol. I, q. 15, a. 3.
See Sum. Theol. I-II, q. 54, a. 2; q. 58, a. 3; q. 63, a. 4.
See Sum. Theol. II-II, q. 4, a. 1; De veritate q. 14, a. 2.
See Sum. Theol. I-II, q. 4, a. 3; q. 23, a. 8; De veritate q. 14, a. 5.
See Sum. Theol. I-II, q. 61, a. 1.
See Sum Theol. I, q. 82, a. 3; De veritate q. 22, a. 11; S.C.G. III, 26.
See Sum. Theol. I-II, q. 61, a. 4; q. 66, a. 1.
Sum. Theol. I-II, q. 61, a. 4; q. 66, a. 1.
See Aristotle, Phys. II, 3, 194b 30; Metaph. V ({D}), 2, 1013a 30; VII ({Z}), 8, 1033b 30.
See Aristotle, Metaph. IX ({TH}), 7, 1049a 12.
See St. Augustine, De Mor. Eccl. II, 3; PL 32, 1347.
Aristotle, Phys. II, 7, 198a 24.
See p. 33, n. 2.
See Ambrosiaster, In Epistolam B. Pauli ad Corinthios 8, 2; PL 17, 239; In Epistolam ad Romanos 14. 1; PL 17, 175.
See Sum. Theol. II-II, 23, 8; De veritate q. 14, a. 5.
See Aristotle, Nic. Eth. II, 1, 1103a 31; St. Thomas, Sum. Theol. I-II, q. 51, a. 2.
See p. 35, n. 15.
See Sum. Theol. I-II, q. 18, a. 4, obj. 3 and ad 3m.
See Aristotle, Nic. Eth. V, 2, 1130a 24; St. Thomas, Sum. Theol. I-II, q. 18, a. 6.
See Sum. Theol. II-II, q. 23, a. 7.
See St. Augustine, Epistolae CLXVII; PL 33, 738; St. Thomas, Sum. Theol. I-II, q. 65, a. 3, sed contra.
See Sum. Theol. I-II, q. 65, aa. 4-5; De Virt. in Comm. a. 10.
See Sum. Theol. I, q. 77, a. 4.
See Sum. Theol. II-II, q. 23, a. 8.
See St. Augustine, Contra Julianum VI, 6; PL 44, 743.
See the Reply to this Article.
See Sum. Theol. I, q. 82, a. 4; De veritate q. 22, a. 11; S.C.G. III, 26.
See Sum. Theol. I, q. 82, a. 4, ad 1m.
Sum. Theol. I, q. 82, a. 4, ad 1m.
Sum. Theol. I, q. 82, a. 4, ad 1m.
See Sum. Theol. I-II, q. 61, a. 4; q. 66, a. 1.
See Sum. Theol. II-II, q. 4, a. 3.
De Virt. in Comm. aa. 10-11.
See Sum. Theol. I-II, q. 66, a. 6; II-II, q. 23, a. 6; De Virt. in Comm. a. 10.
See Aristotle, Metaph. VII (Z), 7, 1032a 15.
See the Reply to this Article.
See Sum. Theol. II-II, q. 23, a. 5; In III Sent. d. 27, q. 2, a. 4, qa. 1.
See Aristotle, Nic. Eth. II, 1, 1103a 31; St. Thomas, Sum. Theol. I-II, q. 51, a. 2; q. 54, a. 2.
Aristotle, Nic. Eth. IX, 4, 1166a 1.
St. Augustine, De Trinit. X, 1 and 2; PL 42, 973 and 975.
See Aristotle, Nic. Eth. V, 1, 1129a 7.
Aristotle, Nic. Eth. II, 1, 1103b 3.
See Sum. Theol. II-II, q. 25, a. 1, obj. 2 and ad. 2m.
See St. Augustine, Contra Julianum, VI, 6; PL 44, 743; De Libro Arbitrio II, 19; PL 32, 1268.
Aristotle, Phys. I, 2, 185b 7.
Aristotle, Metaph. V ({D}), 6, 1016b 31.
Aristotle, Nic. Eth. VIII, 3, 1156b 25.
See Sum. Theol. II-II, q. 23, a. 1.
See Sum. Theol. I-II, q. 61, a. 2; q. 61, a. 4.
St. Augustine, De Trinit. VII, 7, 8; PL 42, 957.
See Sum. Theol. II-II, q. 23, a. 8; De veritate q. 14, a. 5.
See Aristotle, Nic. Eth. II, 1, 1103a 31; St. Thomas, Sum. Theol. I, q. 77, a. 3; I-II, q. 51, a. 2; q. 54, a. 2.
See Sum. Theol. I, q. 77, a. 3.
Sum. Theol. I, q. 77, a. 3.
See Sum. Theol. II-II, q. 25, a. 1.
Aristotle, Nic. Eth. VIII, 3, 1156a 5.
See Aristotle, Nic. Eth. I, 2, 1094b 8; Politic. I, 1, 1252a 1.
St. Augustine, De Doctrina Christiana I, 27; PL 34, 29-30.
See Sum. Theol. I-II, q. 99, a. 2.
St. Gregory the Great, Super Ezechiel II, Hom. 2; PL 76, 953.
See Sum. Theol. II-II, q. 24, aa. 5-7.
See the Reply to this Article.
See Sum. Theol. II-II, q. 25, a. 8.
See Sum. Theol. II-II, q. 23, a. 4; In III Sent. d. 27, q. 2, a. 4, qa. 2; De malo q. 7, a. 2; q. 9, a. 2.
See St. Augustine, Epist. CLXVII; PL 33, 739.
See Sum. Theol. II-II, q. 25, a. 1.
See Aristotle, Nic. Eth. II, 6, 1106a 15.
Deut. vi. 5; Matt. xxii. 37; Mark xii. 30; Luke x. 27. See Sum. Theol. II-II, q. 24, a. 1.
See Sum. Theol. I-II, q. 55, a. 3.
See Sum. Theol. II-II, q. 24, a. 8.
See Sum. Theol. II-II, q. 24, a. 12.
See St. Augustine, In Epistolam Joannis ad Parthos VII, 8; PL 35, 2033.
Aristotle, Nic. Eth. I, 7, 1098a 7; II, 1, 1103b 1.
St. Augustine, Serm. LXX, 3; PL 38, 444.
See Sum. Theol. II-II, q. 23, a. 7.
See Sum. Theol. I-II, q. 57, a. 3.
See Aristotle, Nic. Eth. VII, 3, 1147b 1.
See Sum Theol. I-II, q. 61, aa. 2-3.
See Aristotle, Nic. Eth. III, 2, 1111b 26; Sum. Theol. I, q. 83; a. 4; I-II, q. 8, aa. 2-3; q. 12, a. 4; q. 56, a. 6; De veritate q. 22, aa. 14-15.
See Sum. Theol. I-II, q. 62, a. 1; q. 65, a. 2.
See Sum. Theol. I-II, q. 56, a. 6; II-II, q. 24, a. 1; De Virt. in Comm. a. 5.
See Sum. Theol. II-II, q. 24, a. 8.
See Sum. Theol. I-II, q. 74, a. 2.
See Sum. Theol. I-II, q. 71, a. 4; II-II, q. 23, a. 8; II-II, q. 24, a. 10.
See Sum. Theol. I-II, q. 71, a. 4, II-II, q. 23, a. 8.
See the Reply to the eighth objection of this Article.
See Sum. Theol. I-II, q. 52 a. 1; q. 66, a. 1; II-II, q. 24, a. 4; q. 24, a. 5; q. 24, a. 12; In I Sent. d. 17, q. 2, a. 1; De malo, q. 7, a. 2; Quaestiones Quodlibetales IX, a. 6.
Origen, Peri Archon I, 3; PG 11, 155.
See Sum. Theol. II-II, q. 24, a. 12.
See William of St. Thierry, De Natura et Dignitate Amoris VI; PL 184, 390.
Aristotle, Nic. Eth. II, 1, 1103b 8; II, 3, 1105a 14.
See Article V of this Question.
St. Augustine, De Trinit. XII, 12; PL 42, 1008.
See Dionysius, De Divinis Nominibus IV, 32; PG 3, 732.
See Aristotle, Nic. Eth. II, 1, 1103a 31; St. Thomas Sum. Theol. I-II, q. 51, a. 2.
Aristotle, Topics I, 15, 106a 36.
See Sum. Theol. I-II, q. 62, a. 3; II-II, q. 23, a. 6; q. 25, a. 1; De veritate q. 14, a. 5, sed contra; De Virt. in Comm. aa. 10-11.
See Sum. Theol. II-II, q. 24, a. 8; q. 27, a. 4.
See Aristotle, Nic. Eth. II, 1, 1103a 31; St. Thomas, Sum. Theol. I-II, q. 51, a. 2.
See Sum. Theol. II-II, q. 23, a. 7; q. 24, a. 10; q. 24, a. 12.
See Sum. Theol. I-II, q. 76, aa. 1-3.
Aristotle, Politic. V, 5, 1304b 20.
Aristotle, Nic. Eth. VII, 1, 1145b 12.
See Sum. Theol. I-II, q. 71, a. 6.
See Sum. Theol. I-II, q. 88, a. 3.
St. Augustine, Lib. 83 Quaest. q. 36; PL 40, 25.
See the sed contra of this Article.
See Sum. Theol. II-II, q. 24, a. 12.
See Sum. Theol. I-II, q. 62, a. 2; De Virt in Comm. aa. 10-11.
See Origen, Peri Archon I, 3; PG 11, 155.
See William of St. Thierry, De Nat. et Dign. Amoris VI; PL 184, 390.
Aristotle, Phys. II, 3, 195a 30.
See Sum. Theol. I-II, q. 65, a. 1.
See Sum. Theol. II-II, q. 34, a. 2.
See Sum. Theol. I-II, q. 74, a. 7.
See Aristotle, Topics I, 15, 106a 36.
See Sum. Theol. II-II, q. 24, a. 10.
See Sum. Theol. II-II, q. 24, a. 8.
See Sum. Theol. II-II, q. 24, a. 9.
Aristotle, On Sophistical Refutations I, 165a 20.
See Aristotle, Politic. V, 5, 1304b 20.
See Sum. Theol. I-II, q. 51, aa. 1-3.
See Sum. Theol. II-II, q. 25, a. 3; In III Sent. d. 28, q. 1, a. 2.
See Aristotle, Post. Anal. I, 2, 72a 29.
Origen, In Canticum Canticorum Hom. II; PG 13, 64.
See Sum. Theol. I-II, q. 114, a. 4; De Virt. in Comm. a. 2, ad 18m.
See Sum. Theol. II-II, q. 24, a. 8.
See St. Augustine, De Trinit. X, 1 and 2; PL 42, 973 and 975.
Aristotle, Nic. Eth. IX, 9, 1170b 10; VIII, 5, 1157b 19.
See Sum. Theol. I-II, q. 99, a. 2.
See St. Gregory the Great, Homilarium in Evangelia I, Hom. XVII; PL 76, 1139.
Aristotle, Nic. Eth. V, 1, 1130a 3.
Aristotle, Nic. Eth. V, 11, 1138a 12.
Aristotle, Nic. Eth. IX, 8, 1168b 14.
See Sum. Theol. II-II, q. 23, a. 2; q. 27, a. 3.
See Sum. Theol. II-II, q. 25, a. 2.
See Sum. Theol. II-II, q. 23, a. 8, ad 1m.
St. Augustine, De Doctrina Christiana I, 30; PL 34, 31.
See St. Augustine, De Doctr. Christ. I, 26; PL 34, 29.
See St. Augustine, De Doctr. Christ. I, 23; PL 34, 27.
See Sum. Theol. II-II, q. 25, a. 3.
See Aristotle, Nic. Eth. II, 1, 1103a 31; St. Thomas, Sum. Theol. I-II, q. 51, a. 2; q. 54, a. 2; q. 58, a. 3; q. 63, a. 4.
See Sum. Theol. II-II, q. 25, a. 12.
See Sum. Theol. II-II, q. 26, aa. 2, 7-8.
See Aristotle, Rhet. II, 4, 1380b 35; 1381a 19; St. Thomas, Sum. Theol. II-II, q. 23, a. 1; q. 27, a. 2.
See Sum. Theol. II-II, q. 25, a. 12.
See St. Augustine, De Doctr. Christ. I, 23; PL 34, 27. See also St. Thomas, Sum. Theol. II-II, q. 25, a. 12.
See Sum. Theol. II-II, q. 25, a. 1.
See Sum. Theol. II-II, q. 25, a. 5; q. 26, a. 4.
See Sum. Theol. II-II, q. 25, a. 12.
See Sum. Theol. II-II, q. 26, a. 8.
See Origen, In Cant. Hom. II; PG 13, 64.
See Sum. Theol. II-II, q. 24, a. 8.
See Sum. Theol. II-II, q. 25, a. 6.
See Sum. Theol. I-II, q. 109, a. 5; q. 110, a. 3; II-II, q. 25, a. 10; De veritate q. 27, a. 2.
See Sum. Theol. I-II, q. 98, a. 1.
See Sum. Theol. I-II, q. 99, a. 5.
See Sum. Theol. I-II, q. 100, a. 10.
Aristotle, Nic. Eth. IX, 8, 1169a 12.
See St. Gregory the Great, In Evang. I, Hom. XVII; PL 76, 1139.
See Sum Theol. II-II, q. 25, a. 5.
See De veritate q. 10, a. 10.
See Sum. Theol. II-II, q. 25, aa. 8-9; In III Sent. d. 30, q. 1, a. 1; De Perf. Vitae Spir. c. 14; Ad Rom. c. 12, 1. 13.
See Sum. Theol. I-II, q. 108, a. 4; S.C.G. III, 130.
St. Augustine, De Doctr. Christ. I, 30; PL 34, 31.
See Sum. Theol. I-II, q. 108, a. 4; S.C.G. III, 130.
See St. Augustine, Confessionum XIII, 9; PL 32, 849.
See Sum. Theol. I-II, q. 63, a. 1.
Aristotle, Topics II, 7, 112b 1.
See Sum. Theol. I-II, q. 108, a. 4, ad 4m.
See The Acts of Thomas, I, 6, in The Apocryphal New Testament, trans. M. R. James (Oxford, The Clarendon Press, 1955), p. 367.
See Sum Theol. I-II, q. 108, a. 4 and ad 4m.
Aristotle, Nic. Eth. II, 3, 1104b 9.
St. Augustine, Enchiridion LXXIII; PL 40, 266.
See Sum. Theol. II-II, q. 26, a. 2.
See Sum. Theol. II-II, q. 25, a. 8, ad 2m.
See Sum. Theol. II-II, q. 25, a. 8.
See Sum. Theol. II-II, q. 25, a. 8.
See Sum. Theol. II-II, q. 25, a. 9; q. 44, a. 1.
Article IV of this Question.
See St. Augustine, De Doctr. Christ. I, 28; PL 34, 30.
See Sum. Theol. II-II, q. 26, a. 7; q. 44, aa. 2-3.
See Aristotle, Nic. Eth. IX, 3, 1165b 13.
See Sum. Theol. II-II, q. 25, a. 6.
See the Reply to this Article.
See the Reply to this Article.
St. Augustine, De Sermone Domini in Monte I, 21; PL 34, 1265.
St. Augustine, Contra Faustum XXIX, 24; PL 42, 362
Aristotle, Nic. Eth. VIII, 1, 1155a 6.
See St. Gregory the Great, Epistalorum XLVIII; PL 77, 511-512; Regulae Pastoralis III, 30; PL 77, 110-112.
St. Gregory the Great, Moralium XXII, 11; PL 75, 226.
See Aristotle, Topics, II, 7, 112b 1.
See Acts of Thomas, op. cit. p. 367.
See Sum. Theol. II-II, q. 27, a. 7.
See Sum. Theol. II-II, q. 26, a. 1; In III Sent. d. 29, q. 1, a. 1.
See Sum. Theol. I-II, q. 62, a. 3; II-II, q. 23, a. 6; q. 25, a. 1; De veritate, q. 14, a. 5; De Virt. in Comm. aa. 10 and 11.
See Sum. Theol. I, q. 82, a. 4 and ad 1m.
See Sum. Theol. II-II, q. 24, a. 1.
See St. Bernard, Sermones in Cantica Canticorum LXXIX; PL 183, 1165-1166.
St. Augustine, De Doctr. Christ. I, 27; PL 34, 29.
See Origen, In Cant. Hom. II; PG 13, 64.
See Dionysius, De Divinis Nominibus IV; PG 3, 709.
St. Augustine, De Doctr. Christ. I, 28; PL 34, 30.
See Sum. Theol. II-II, q. 26, a. 7, 13.
See Origen, In Cant. Hom. II; PG 13, 64.
See Sum. Theol. II-II, q. 26, a. 8.
See St. Gregory the Great, In Evang. II, Hom. 30; PL 76, 1220.
See Sum. Theol. II-II, q. 26, aa. 8, 12.
See St. Gregory the Great, Moral. XLVIII, 43; PL 76, 91.
See Sum. Theol. II-II, q. 26, a. 8.
See Sum. Theol. II-II, q. 26, aa. 11-12.
See St. Augustine, De Doctr. Christ. I, 28; PL 34, 30.
See the Reply to Article I of this Question.
See Sum. Theol. II-II, q. 26, aa. 5, 7; q. 27, a. 6.
See Sum. Theol. II-II, q. 26, aa. 2, 7.
See Sum. Theol. II-II, q. 26, a. 5.
See Aristotle, Nic. Eth. IX, 2, 1165a 17; St. Thomas, Sum. Theol. II-II, q. 26, a. 8.
Aristotle, Metaph. II (a), 1, 993b 30.
See Sum. Theol. I, q. 82, a. 4, ad 1m.
See St. Augustine, De Doctr. Christ. I, 28; PL 34, 30.
See Sum. Theol. II-II, q. 26, aa. 7, 13.
See Sum. Theol. II-II, q. 26, aa. 8, 12.
See St. Gregory the Great, Moral. XLVIII, 43; PL 76, 91.
See Sum. Theol. II-II, q. 26, aa. 11-12.
See Sum. Theol. II-II, q. 26, aa. 11-12.
See II Cor. xii. 14.
See Sum. Theol. II-II, q. 24, a. 8; q. 184, a. 2; In III Sent. d. 27, q. 3, a. 4; De Perf. Vit. Spir. c. III; Ad Philipp c. III.
See St. Jerome, In Evangelium Matthaei I; PL 26, 42.
See St. Augustine, De Vera Religione XLVII; PL 34, 164.
See Sum. Theol. II-II, q. 24, a. 9.
See Sum. Theol. II-II, q. 27, a. 4.
See Sum. Theol. II-II, q. 24, a. 1.
See Sum. Theol. II-II, q. 27, a. 5; q. 184, a. 2.
See Article VI.
St. Augustine, De Trinit. X, 1, 2; PL 42, 973, 975.
See St. Augustine, Tract. in Joan. LXXIV; PL 35, 1827. See also St. Thomas, Sum. Theol. II-II, q. 24, aa. 4-7.
See Sum. Theol. I-II, q. 42, a. 3; II-II, q. 19, aa. 2, 10.
See Sum. Theol. II-II, q. 24, a. 8; q. 27, a. 5; q. 44, a. 6.
See Sum. Theol. II-II, q. 24, a. 8; q. 27, a. 5; q. 44, a. 6.
See p. 13, n. 38.
See St. Augustine, De Moribus Ecclesiae VIII, PL 32, 1316.
See the Reply to this Article.
See Sum. Theol. II-II, q. 24, a. 9; q. 44, a. 4.
See Sum. Theol. II-II, q. 27, a. 5.
See Sum. Theol. II-II, q. 27, a. 5.
See Sum. Theol. II-II, q. 27, a. 5.
See Sum. Theol. II-II, q. 23, a. 2.
See Sum. Theol. II-II, q. 24, a. 4.
See Sum. Theol. I-II, q. 60, a. 5.
See Sum. Theol. II-II, q. 24, a. 2.
See Sum. Theol. II-II, q. 24, a. 10; q. 44, a. 4, ad 2m.
See St. Augustine, De Trinit. VIII, 2; PL 42, 947.
See Sum. Theol. II-II, q. 24, a. 8.
See the Reply to this Article.
See Sum. Theol. II-II, q. 24, a. 9.
See Sum. Theol. II-II, q. 19, a. 6; q. 19, aa. 8-9.
See In III Sent. d. 29, q. 1, a. 8, qa. 2.
See Sum. Theol. I-II, q. 100, a. 2; q. 99, a. 2.
See Sum. Theol. II-II, q. 184, a. 3; Quodl. IV, q. 12, a. 2, ad. 2m.
Dionysius, Ecclesiastica Hierarchia VI; PG 3, 535, 538.
See St. Augustine, In Epist. Joan. ad Parthos V, 3; PL 35, 2014.
See St. Augustine, De Doct. Christ. I, 27; PL 34, 29.
Aristotle, Nic. Eth. VIII, 7, 1158b 21.
See Article X.
See Article V.
See Article V.
See Article X.
See S.C.G. III, 18.
See Sum. Theol. I-II, q. 114, a. 4; De Virt. in Comm. a. 2, ad 18m.
See Sum. Theol. I-II, q. 100, aa. 9-10.
See Article VIII.
See Sum. Theol. II-II, q. 23, a. 8; De veritate q. 14, a. 5.
See Sum Theol. II-II, q. 44, a. 1.
See Aristotle, Nic. Eth. VIII, 3, 1156a 6.
St. Augustine, De Consensu Evangelistorum II, 30; PL 34, 1112-1114.
St. Augustine, Tract. in Joan. CXXIII; PL 35, 1969.
See Sum. Theol. II-II, q. 44, a. 8.
See Sum. Theol. II-II, q. 44, a. 8.
See De veritate q. 10, a. 10.
See De veritate q. 10, a. 10.
See Sum. Theol. II-II, q. 24, a. 11; S.C.G. IV, 70; Ad Rom. VIII, 7; Ad Cor. XIII, 3.
St. Augustine, De Trinit. XV, 18; PL 42, 1082.
See St. Augustine, In Epist. Joan. ad Parthos III; PL 35, 2004.
St. Augustine, De Trinit. VIII, 7; PL 42, 956.
See Paul the Deacon, De Salutaribus Documentis VI;, PL 99, 202.
Prosper of Aquitain, Expositio Psalmorum CII; PL 51, 289.
See St. Gregory the Great, In Evang. II, Hom. 30; PL 76, 1221.
St. Augustine, De Civ. Dei XIV, 28; PL 41, 436.
See Dionysius, De Div. Nom. IV; PG 3, 775.
St. Augustine, Lib. 83 Quaest. q. 36; PL 40, 25.
Aristotle, Nic. Eth. VII, 8, 1151a 16; V, 6, 1134a 17.
See St. Gregory the Great, In Evang. II, Hom. 30; PL 76, 1221.
See Sum. Theol. II-II, q. 23, a. 3, obj. 3 and ad 3m.
Dionysius, De Div. Nom. IV; PG 3, 786.
Aristotle, Categ. XI, 14a 24.
See Sum. Theol. II-II, q. 24, a. 12.
See Sum. Theol. II-II, q. 24, a. 12.
Peter Lombard, Sent. III, xxxi, 3; II, 693.
See St. Augustine, Tract. in Joan. XXVII; PL 35, 1619.
See St. Augustine, Tract. in Joan. XXVII; PL 35, 1619.
Aristotle, Metaph. X (I), 10, 1059a 8.
St. Augustine, Enarrationes in Psalmos XXVI, 2; PL 35, 201.
See St. Gregory the Great, In Evang. II, Hom. 30; PL 76, 1221.
Peter Lombard, Sent. I, xvii, 1; I, 106.
See Sum. Theol. II-II, q. 24, aa. 2-3.
See Sum. Theol. II-II, q. 24, a. 10.
See Sum. Theol. II-II, q. 24, a. 11.
St. Augustine, De Praedestinatione Sanctorum VIII; PL 14, 972-973.
St. Augustine, De Correptione et Gratia VIII; PL 44, 925-926.
See Sum. Theol. II-II, q. 24, a. 12.
St. Augustine, De Serm. Domini in Monte II, 24; PL 34, 1305-1306.
See Sum. Theol. II-II, q. 24, a. 1.
See Sum. Theol. II-II, q. 24, a. 11.
See Sum. Theol. II-II, q. 24, aa. 8, 11.
Aristotle, Nic. Eth. III, 5, 1114a 32.
See Sum. Theol. I-II, q. 51, a. 3; q. 53, a. 1; De Virt. in Comm. aa. 1, 9.
See Sum. Theol. II-II, q. 26, a. 13.
See Sum. Theol. II-II, q. 24, a. 8; q. 27, a. 4.
See Sum. Theol. II-II, q. 24, aa. 10-12.
See St. Augustine, In Epist. Joan. ad Parthos III; PL 35, 2004.
See the Reply to this Article.
See Prosper of Aquitain, In Psalm. CII; PL 51, 289.
See St. Gregory the Great, In Evan. II, Hom. 30; PL 76, 1221.
Aristotle, Nic. Eth. IX, 4, 1166b 15.
See St. Gregory the Great, In Evang. II, Hom. 30; PL 76, 1221.
See Aristotle, On Generation and Corruption I, 4, 319b 32-320a 2; Phys. V, 1, 225a 1-20; Metaph X ({I}) 10, 1058b 36-1059a 9.
Aristotle, Nic. Eth. VII, 3, 1147a 10.
See Aristotle, Nic. Eth. VII, 3, 1147a 32.
Aristotle, Categ. X, 12a 15; On Interpretations XIV, 23b 7; Nic. Eth. II, 6, 1106a 15.
Aristotle, Phys. VIII, 1, 251b 25; IV, 11, 220a 25.
See Peter Lombard, Sent. III, xxxi, 3; II, 693.
See St. Augustine, Tract. in Joan. XLVIII; PL 35, 1742.
See Aristotle, De Gen. et Corrup. I, 4, 319b 32-320a 2; Phys. V, 1, 225a 1-20; Metaph. X ({I}), 10, 1058b 36-1059a 9.
See Sum. Theol. II-II, q. 26, a. 13.
See the Reply to this Article.
See St. Augustine, In Psalm XXVI, 2; PL 35, 201.
See Sum. Theol. II-II, q. 24, a. 12; In III Sent. d. 31, q. 1, a. 1.
Origen, Peri Archon I, 3; PG 11, 155.
See William of St. Thierry, De Nat. et Dign. Amoris c. VI; PL 184, 390.
Pope Leo the Great, Sermones LX; PL 54, 345.
Aristotle, Nic. Eth. II, 1, 1103b 7; II, 2, 1104a 26.
See Sum. Theol. I-II, q. 51, a. 3.
See Sum. Theol. II-II, q. 1, a. 7; q. 2, a. 6; q. 4, aa. 3-4; De veritate q. 14, aa. 5, 7.
See Sum. Theol. II-II, q. 24, a. 12.
See Sum. Theol. II-II, q. 24, a. 12.
See Sum. Theol. II-II, q. 24, a. 120.
St. Augustine, De Genesi ad Litteram VIII, 12; PL 34, 383.
See Origen, Peri Archon I, 3; PG 11, 155.
Aristotle, Nic. Eth. II, 4, 1105a 31.
See William of St. Thierry, De Nat. et Dign. Amoris c. VI; PL 184, 390.
See Pope Leo the Great, Serm. LX; PL 54, 345.
Aristotle, Categ. X, 12a 15; Periherm. XIV, 23b 7.
See Sum Theol. II-II, q. 1, aa. 1, 5; De veritate, q. 14, a. 8.
See Sum. Theol. II-II, q. 6, a. 1; De veritate q. 14, aa. 2-3; De Virt. in Comm. a. 10.