It is altogether unlawful to kill oneself... Wherefore suicide is contrary to the inclination of nature, and to charity whereby every man should love himself... Life is God's gift to man, and is subject to His power, Who kills and makes to live. Hence whoever takes his own life, sins against God... for it belongs to God alone to pronounce sentence of death and life.
To be united to God in unity of person was not fitting to human flesh, according to its natural endowments, since it was above his dignity; nevertheless, it was fitting that God, by reason of his infinite goodness, should unite it to himself for human salvation.
Wonder [admiratio astonishment, marvel] is a kind of desire for knowledge. The situation arises when one sees an effect and does not know its cause, or when the cause of the particular effect is one that exceeds his power of understanding. Hence, wonder is a cause of pleasure insofar as there is annexed the hope of attaining understanding of that which one wants to know. ... For desire is especially aroused by the awareness of ignorance, and consequently a man takes the greatest pleasure in those things which he discovers for himself or learns from the ground up.
Evil denotes the lack of good. Not every absence of good is an evil, for absence may be taken either in a purely negative or in aprivative sense. Mere negation does not display the character of evil, otherwise nonexistents would be evil and moreover, a thing would be evil for not possessing the goodness of something else, which would mean that man is bad for not having the strength of a lion or the speed of a wild goat. But what is evil is privation; in this sense blindness means the privation of sight.
Good and evil are essential differences of the act of the will. For good and evil pertain essentially to the will; just as truth and falsehood pertain to the reason, the act of which is distinguished essentially by the difference of truth and falsehood (according as we say that an opinion is true or false.) Consequently, good and evil volition are acts differing in species.
Future contingents cannot be certain to us, because we know them as such. They can be certain only to God whose understanding is in eternity above time. Just as a man going along a road does not see those who come after him; but the man who sees the whole road from a height sees all those who are going along the road at the same time.
Behold our refutation of the error. It is not based on documents of faith, but on the reasons and statements of the philosophers themselves. If then anyone there be who, boastfully taking pride in his supposed wisdom, wishes to challenge what we have written, let him not do it in some corner nor before children who are powerless to decide on such difficult matters. Let him reply openly if he dare. He shall find me there confronting him, and not only my negligible self, but many another whose study is truth.
Just as in a physical body the operation of one member contributes to the good of the whole body, so it is in a spiritual body such as the Church. And since all the faithful are one body, the good of one member is communicated to another; everyone members, as the Apostle says, of one another [Eph 4:25]. For that reason, among the points of faith handed down by the Apostles, is that there is a community of goods in the Church, and this is expressed in the words Communion of Saints.
Sacred Scripture, since it has no science above itself, can dispute with one who denies its principles only if the opponent admits some at least of the truths obtained through divine revelation; thus we can argue with heretics from texts in Holy Writ, and against those who deny one article of faith we can argue from another. If our opponent believes nothing of divine revelation, there is no longer any means of proving the articles of faith by reasoning, but only of answering his objections - if he has any - against faith.
Those who are more adapted to the active life can prepare themselves for contemplation in the practice of the active life, while those who are more adapted to the contemplative life can take upon themselves the works of the active life so as to become yet.
They also have at that critical point of death the opportunity to be converted to God through repentance. And if they are so obstinate that even at the point of death their heart does not draw back from malice, it is possible to make a quite probable judgment that they would never come away from evil.
If there were some solitary or feral man, the passions of the soul would be sufficient for him; by them he would be conformed to things in order that he might have knowledge of them. But because man is naturally political and social, there is need for one man to make his conceptions known to others, which is done with speech. So significant speech was needed if men were to live together. Which is why those of different tongues do not easily live together.
If someone knows from experience that daily Communion increases fervor without lessening reverence, then let him go every day. But if someone finds that reverence is lessened and devotion not much increased, then let him sometimes abstain, so as to draw near afterwards with better dispositions.
The perfection of the effect demonstrates the perfection of the cause, for a greater power brings about a more perfect effect. But God is the most perfect agent. Therefore, things created by Him obtain perfection from Him. So, to detract from the perfection of creatures is to detract from the perfection of divine power.
"The Jews should not be allowed to keep what they have obtained from others by usury; it were best that they were compelled to worked so that they could earn their living instead of doing nothing but becoming avaricious."
If all the sins of the flesh are worthy of condemnation because by them man allows himself to be dominated by that which he has of the animal nature, much more deserving of condemnation are the sins against nature by which man degrades his own animal nature....
For just as the first general precepts of the law of nature are self-evident to one in possession of natural reason, and have no need of promulgation, so also that of believing in God is primary and self-evident to one who has faith: for he that cometh to God must believe that he is.
To restore man, who had been laid low by sin, to the heights of divine glory, the Word of the eternal Father, though containing all things within His immensity, willed to become small. This He did not by putting aside His greatness but by taking to Himself our littleness.
...[sacred] doctrine is especially based upon arguments from authority, inasmuch as its principles are obtained by revelation: thus we ought to believe on the authority of those to whom the revelation has been made. Nor does this take away from the dignity of this doctrine, for although the argument from authority based on human reason is the weakest, yet the argument from authority based on divine revelation is the strongest.
Whatever was in the human nature of Christ was moved at the bidding of the divine will; yet it does not follow that in Christ there was no movement of the will proper to human nature, for the good wills of other saints are moved by God's will... For although the will cannot be inwardly moved by any creature, yet it can be moved inwardly by God.
For creation is not a change, but that dependence of the created existence on the principle from which it is instituted, and thus is of the genus of relation; whence nothing prohibits it being in the created as in the subject. Creation is thus said to be a kind of change, according to the way of understanding, insofar as our intellect accepts one and the same thing as not existing before and afterwards existing.
Because the divine goodness could not be adequately represented by one creature alone, God produced many and diverse creatures, that what was wanting in one in the representation of the divine goodness might be supplied by another. For goodness, which in God is simple and uniform, in creatures is manifold and divided. Thus the whole universe together participates in the divine goodness more perfectly and represents it better than any single creature.