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Aquinas, like Augustine, viewed evil the lack of some good that a being is supposed to have. So, an evil character in a person is a character that is naturally good but is lacking some kind of order or orientation to the good that it should have. There is nothing that is evil in itself, only things that fail in some way to reach the good.Aquinas expresses this in the Aristotelian language of the four causes here in the Summa Theologica: The cause of evil (Prima Pars, Q. 49)

Does God do things for our sake or his?Of course people would view the Eucharist (which means thanksgiving) differently if the bread and wine began to look and taste like actual skin and blood; I think that's a manifestation of natural law. So if we are naturally disinclined to consume actual human flesh and blood, wouldn't God make it more tangible? Of course then the question arises about the whole point of having it at all, but that goes outside this partitular question. However, because it's an obvious—and valid—follow-up, hhere's some links that may help:Catechism of the Catholic Church (on the Sacrament of Eucharist)The change of bread and wine into the Body and Blood of Christ (Tertia Pars, Q. 75) (from St Thomas Aquinas' Summa Theologiae)The Real Presence of Jesus Christ in the Sacrament of the Eucharist: Basic Questions and Answers (from the U.S. Conference of Catholic Bishops)

Catholics do not necessarily believe Genesis chapter one means that God literally created the universe in seven days. St. Thomas Aquinas was non-committal, but he quoted St. Augustine (from City of God) as opining that God created the universe and everything in it all at once, or before days were measured:On this question Augustine differs from other expositors. His opinion is that all the days that are called seven, are one day represented in a sevenfold aspect (Gen. ad lit. iv, 22; De Civ. Dei xi, 9; Ad Orosium xxvi).(Aquinas, Summa Theologiae, First Part, Q. 74, All the seven days in common (Prima Pars, Q. 74)Aquinas further notes:According to Augustine the work of creation belongs to the production of formless matter, and of the formless spiritual nature, both of which are outside of time, as he himself says (Confess. xii, 12). Thus, then, the creation of either is set down before there was any day.(Ibid.)The Catholic Church affirms that God created the universe and continues to create and sustain life, but does not mandate one interpret Genesis, chapter one, in a particular way. This is left to biblical scholars. Regarding Gen. 1:1–2:3, the footnote in the New American Bible states:This section, from the Priestly source, functions as an introduction, as ancient stories of the origin of the world (cosmogonies) often did. It introduces the primordial story (2:4–11:26), the stories of the ancestors (11:27–50:26), and indeed the whole Pentateuch. The chapter highlights the goodness of creation and the divine desire that human beings share in that goodness. God brings an orderly universe out of primordial chaos merely by uttering a word. In the literary structure of six days, the creation events in the first three days are related to those in the second three…(New American Bible, Genesis, Nook Edition)As the editors of the NAB explain,The Pentateuch witnesses to a coherent story that begins with the creation of the world and ends with Israel taking its land…(Introduction to the Pentateuch, NAB, Nook Edition)According to this interpretation, the Priestly editor(s) of the Pentateuch (Priestly source, denoted by P in footnotes cited above), at the time of the Babylonian exile, wrote a preface, which we know as Genesis chapter 1.A preface (Gn 1) was added, emphasizing God’s intent that human beings continue in existence through their progeny and possess their own land. Good news, surely, to a devastated people wondering whether they would survive and repossess their ancestral land. The ending of the old story was changed to depict Israel at the threshold of the promised land (the plains of Moab) rather than in it. Henceforth, Israel would be a people oriented toward the land rather than possessing it. The revised ending could not be more suitable for Jews and Christians alike. Both peoples can imagine themselves on the threshold of the promised land, listening to the word of God in order to be able to enter it in the future…(Ibid.)Perhaps it is also noteworthy that researchers believe the seven-day week originated in ancient Mesopotamia, and that the Jewish people acquired the seven-day week during the Babylonian exile. This would certainly place Gen. 1 in a new light, and be consistent with Augustine’s view: the seven days of Creation are not literal days, but a spiritual use of temporal terminology:…the distinction of days denotes the natural order of the things known, and not a succession in the knowledge acquired, or in the things produced. Moreover, angelic knowledge is appropriately called "day," since light, the cause of day, is to be found in spiritual things, as Augustine observes (Gen. ad lit. iv, 28).(Aquinas, Summa Theologiae, First Part, Q. 74, All the seven days in common (Prima Pars, Q. 74))