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[1068] St. Thomas on Dionysius, De div. nom.,
chap. 4, lect. 22
[1069] St. Augustine, Contra Julianum, Bk. 1,
chap. 9.
[1070] cf. De malo, q. 2, a. 3. St. Thomas
gives these three reasons why evil cannot have a cause per
se.
1. since everything that is desirable has the nature of
good, evil cannot be intended per se; that which is not
intended per se is an effect per accidens. Thus no one
does any evil without intending some good, at least a
sensible good.
2. Because every agent acts in a manner similar to
itself and thus tends to produce per se a good similar to
itself. Thus fire produces fire, heat produces heat,
but the conflagration follows per accidens.
3. Because every cause per se has a certain and definite
order to its effect, and that which results according to
this order is not evil. Thus the weight of bodies is good
for the cohesion of the universe, although per accidens it
may happen that someone falls from a roof.
[1071] Aristotle, Metaphysica, Bk. V, chap. 2,
lect. 3.
[1072] St. Thomas, De malo, q. 1, a. 3 ad 14
[1073] ibid., q. 1, a. 3 ad 15
[1074] "It happens that the evil which is a defective
good is the cause of evil; but this is so because the
first cause of evil is not evil but good. Therefore there
are two ways in which evil is caused by the good. The
first way is when the good is the cause of evil inasmuch as
it is defective; the second way is inasmuch as the good is
a cause per accidens, or when it produces an opposite
form" (De malo, q. 1, a. 3).
[1075] Ibid., q. 1, a. 3
[1077] ibid., ad 10, 14 f.
[1078] Eccles. 1:15.
[1079] cf. Summa Theol., Ia, a. 49, a. 3 ad
5; q. 63, a. 9 ad I; Ia IIae, q. 71, a.
2 ad 3; de malo, q. 1, a. 5 ad 16; and the
references under malum, no. 37 in the Tabula aurea.
[1080] Summa Theol., Ia, q. 23, a. 7 ad 3
[1081] Contra Gentes, Bk. IV, chap. 52
[1082] Bossuet, Sermon pour la profession de Mad. de
la Valliere.
[1083] Summa Theol., IIIa, q. 1, a. 3 ad 3
[1084] Rom. 5:20
[1085] Ibid., 5:17
[1086] Summa Theol., IIa IIae, q. 30, a. 1
[1087] II Cor. 4:7, 11
[1088] Summa Theol., Ia IIae, q. 68
[1089] ibid., Ia, q. 50, a. 3
[1090] ibid., q. 63, a. 9
[1091] Dan. 7:10
[1092] Isa. 45:6 f.
[1093] St. Augustine, Liber octoginta trium
quaest., q. 21
[1094] Summa Theol., Ia IIae, q. 79, a. 1
[1095] Deut. 32:4
[1096] Rom. 9:14
[1097] Jas. 1:13
[1098] I John 3:8
[1099] Wisd. 9 25
[1100] ibid., 14:9
[1101] Osee 13 9
[1102] Denz., no. 816
[1103] ibid., nos. 316, 318
[1104] ibid., no. 322
[1105] ibid., no. 804
[1106] St. Augustine, De natura et gratia, chap.
43
[1107] Denz., no. 1092.
[1108] cf. St. Thomas, Commentarium in Matt., V, 31
[1109] St. Thomas, De malo, q. 1, a. 3.
[1110] cf. replies to second and third difficulties in
this article
[1111] Summa Theol., Ia IIae, q. 79, a. 1
[1112] Ibid., Ia, q. 19, a. 9; cf. De
malo, q. 1, a. 5
[1113] Summa Theol., Ia. q. 19, a. 9.
[1114] ibid., Ia, q. 22, a. 2, ad 3
[1115] Ibid., Ia IIae, q. 79, a. 2
[1116] John 13:27
[1117] cf. third objection of this article
[1118] Summa Theol., Ia, q. 22, a. 2 ad 2
[1119] St. Thomas, Sent., I, d. 40, q. 4,
a. 2, no. 3
[1120] "It must be said that the effect does not follow
unless all the causes concur; by the defect of one a
negation of the effect follows. I say therefore that the
cause of grace as active is God, and as receiving is the
soul itself, after the manner of subject and
matter..... It is not necessary that every defect
occur on the part of the agent; it may occur on the part
of the recipient, and such is the ease in this
proposition" (Liber Sententiarum, I, d. 40, q.
4, a. 2 ad 3).
[1121] Summa Theol. Ia, q. 47, a. 3, 4
[1122] Ibid., Ia IIae, q. 113, a. 8 ad 1
[1123] Denz., no. 804
[1124] St. Augustine, op. cit., chap. 26, no.
29
[1125] Summa Theol., Ia, q. 21, a. 4
[1127] Ibid., Ia IIae, q. 79, a. 1.
[1128] Ibid., Ia, q. 21, a. 4.
[1129] St. Augustine, op. cit., chap. 43, no.
50
[1130] Denz., no. 804
[1131] Summa Theol., Ia, q. 20, a. 3
[1132] Phil. 2:13
[1133] I Cor. 4:7
[1134] Denz., no. 318
[1135] "Il faut captiver nos intelligences devant
l'obscurite divine du mystere de la grace, et admettre
deux graces, dont l'une (la suffisante) laisse notre
volente sans excuse devant Dieu, et dont l'autre
(l'efficace) ne lui permet pas de se glorifier en
elle-meme." Bossuet, OEuvres completes (Paris,
1845), I, 643
[1136] I Cor. 1:31
[1137] Eph. 2:8 ff.
[1138] St. John of the Cross, The Dark Night,
II, chap. 17 f
[1139] Summa Theol., Ia, q. 19, a. 9
[1140] Ibid., ad 1
[1141] Ibid., q. 5, a. 3; q. 48, a. 3.
[1142] Ibid., q. 48, a. 3
[1143] Aristotle, Ethica, Bk. IV, chap. 5
[1144] cf. St. Thomas, Supplementum, q. 82,
86, 91.
[1145] cf. St. Thomas, Commentarium in Joan.,
XV, 2; in Matt., X, 38; in Job; see also
Tabula aurea, under tribulationes. St. Gregory, in
Job; St. John Chrysostom, Homilia 1
[1146] John 15:1 f
[1147] Ibid., 1:8
[1148] Apoc. 22:11
[1149] Col. 1:6
[1150] Ps. 83:8
[1151] Rom. 8:17f
[1152] Luke 24:26
[1153] Acts 14:21
[1154] II Tim. 2:11 f.
[1155] Luke 9:23
[1156] Matt. 10:38.
[1157] Gal. 4:14
[1158] Ibid., 5:24
[1159] II Cor. 11:29
[1160] Gal. 2:19 f.
[1161] Ibid., 6:14.
[1162] I Cor. 2:2
[1163] Ibid., 1:18.
[1164] cf. II Thess.; Heb. 10
[1165] cf. St. Thomas' Commentarium in Job,
chaps. I, 4, 7, 21
[1166] cf. St. Thomas, Commentarium in Ps. 36
[1167] cf. St. Thomas, Commentarium in Job,
chap. 21
[1168] Rom. 8:28
[1169] II Cor. 12:7
[1170] Ibid., 12:6
[1171] Ibid., 12:9
[1172] Tob 2:3
[1173] I Cor. 15:19
[1174] Heb. chap. 11.
[1175] Jas. 5:17
[1176] Heb. 12:6
[1177] I Cor. 4:12 f.; cf. St. John
Chrysostom, Consolationes ad Stagir., III
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