annotate summa/latin/sth2071.html @ 35:178aed5d2c3c

convert to XML
author ht
date Mon, 30 Nov 2009 22:05:42 +0000
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, I&ordf;-IIae q.
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23 71</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">prima pars secundae partis quaestio LXXI</div>
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31 <br />
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32 <div class="centro">
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33 <table align="center" summary="Imago">
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34 <tr>
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35 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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36 "0" alt=
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37 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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38 align="middle" /></th>
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39 </tr>
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40 </table>
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41 <br />
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42 <span class="tres">Textum Leoninum Romae 1892 editum<br />
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43 ac automato translatum a Roberto Busa SJ in taenias
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44 magneticas<br />
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45 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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46 <br /></span><br />
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47 <hr />
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48 <br />
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49 <p><a href="sth2055.html"><img src="icons/ageretro.gif" width="19"
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50 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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51 <a href="sth2072.html"><img src="icons/ageultra.gif" width="19"
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52 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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56 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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57 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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58 document.write('<FORM NAME="selecter"><SELECT NAME="select1">');
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59 document.write('<OPTION VALUE="none">INDEX');
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60 document.write('<OPTION VALUE="none">------------------------------------------------');
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61 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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62 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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63 document.write('<OPTION VALUE="zbiblia.html">Bibliographia Thomistica');
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64 document.write('<OPTION VALUE="none">------------------------------------------------');
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65 document.write('<OPTION VALUE="#36481">I&ordf;-IIae q. 71 pr.');
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66 document.write('<OPTION VALUE="#36482">I&ordf;-IIae q. 71 a. 1 arg. 1');
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67 document.write('<OPTION VALUE="#36483">I&ordf;-IIae q. 71 a. 1 arg. 2');
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73 document.write('<OPTION VALUE="#36489">I&ordf;-IIae q. 71 a. 1 ad 3');
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74 document.write('<OPTION VALUE="#36490">I&ordf;-IIae q. 71 a. 2 arg. 1');
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75 document.write('<OPTION VALUE="#36491">I&ordf;-IIae q. 71 a. 2 arg. 2');
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76 document.write('<OPTION VALUE="#36492">I&ordf;-IIae q. 71 a. 2 arg. 3');
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77 document.write('<OPTION VALUE="#36493">I&ordf;-IIae q. 71 a. 2 arg. 4');
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78 document.write('<OPTION VALUE="#36494">I&ordf;-IIae q. 71 a. 2 s. c.');
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79 document.write('<OPTION VALUE="#36495">I&ordf;-IIae q. 71 a. 2 co.');
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80 document.write('<OPTION VALUE="#36496">I&ordf;-IIae q. 71 a. 2 ad 1');
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81 document.write('<OPTION VALUE="#36497">I&ordf;-IIae q. 71 a. 2 ad 2');
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82 document.write('<OPTION VALUE="#36498">I&ordf;-IIae q. 71 a. 2 ad 3');
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83 document.write('<OPTION VALUE="#36499">I&ordf;-IIae q. 71 a. 2 ad 4');
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84 document.write('<OPTION VALUE="#36500">I&ordf;-IIae q. 71 a. 3 arg. 1');
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85 document.write('<OPTION VALUE="#36501">I&ordf;-IIae q. 71 a. 3 arg. 2');
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86 document.write('<OPTION VALUE="#36502">I&ordf;-IIae q. 71 a. 3 arg. 3');
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87 document.write('<OPTION VALUE="#36503">I&ordf;-IIae q. 71 a. 3 s. c.');
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88 document.write('<OPTION VALUE="#36504">I&ordf;-IIae q. 71 a. 3 co.');
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89 document.write('<OPTION VALUE="#36505">I&ordf;-IIae q. 71 a. 3 ad 1');
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90 document.write('<OPTION VALUE="#36506">I&ordf;-IIae q. 71 a. 3 ad 2');
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91 document.write('<OPTION VALUE="#36507">I&ordf;-IIae q. 71 a. 3 ad 3');
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92 document.write('<OPTION VALUE="#36508">I&ordf;-IIae q. 71 a. 4 arg. 1');
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93 document.write('<OPTION VALUE="#36509">I&ordf;-IIae q. 71 a. 4 arg. 2');
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94 document.write('<OPTION VALUE="#36510">I&ordf;-IIae q. 71 a. 4 arg. 3');
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95 document.write('<OPTION VALUE="#36511">I&ordf;-IIae q. 71 a. 4 s. c.');
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96 document.write('<OPTION VALUE="#36512">I&ordf;-IIae q. 71 a. 4 co.');
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97 document.write('<OPTION VALUE="#36513">I&ordf;-IIae q. 71 a. 4 ad 1');
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98 document.write('<OPTION VALUE="#36514">I&ordf;-IIae q. 71 a. 4 ad 2');
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99 document.write('<OPTION VALUE="#36515">I&ordf;-IIae q. 71 a. 4 ad 3');
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100 document.write('<OPTION VALUE="#36516">I&ordf;-IIae q. 71 a. 5 arg. 1');
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101 document.write('<OPTION VALUE="#36517">I&ordf;-IIae q. 71 a. 5 arg. 2');
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102 document.write('<OPTION VALUE="#36518">I&ordf;-IIae q. 71 a. 5 arg. 3');
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103 document.write('<OPTION VALUE="#36519">I&ordf;-IIae q. 71 a. 5 s. c.');
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104 document.write('<OPTION VALUE="#36520">I&ordf;-IIae q. 71 a. 5 co.');
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105 document.write('<OPTION VALUE="#36521">I&ordf;-IIae q. 71 a. 5 ad 1');
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106 document.write('<OPTION VALUE="#36522">I&ordf;-IIae q. 71 a. 5 ad 2');
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107 document.write('<OPTION VALUE="#36523">I&ordf;-IIae q. 71 a. 5 ad 3');
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108 document.write('<OPTION VALUE="#36524">I&ordf;-IIae q. 71 a. 6 arg. 1');
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109 document.write('<OPTION VALUE="#36525">I&ordf;-IIae q. 71 a. 6 arg. 2');
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110 document.write('<OPTION VALUE="#36526">I&ordf;-IIae q. 71 a. 6 arg. 3');
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111 document.write('<OPTION VALUE="#36527">I&ordf;-IIae q. 71 a. 6 arg. 4');
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112 document.write('<OPTION VALUE="#36528">I&ordf;-IIae q. 71 a. 6 arg. 5');
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113 document.write('<OPTION VALUE="#36529">I&ordf;-IIae q. 71 a. 6 s. c.');
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114 document.write('<OPTION VALUE="#36530">I&ordf;-IIae q. 71 a. 6 co.');
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115 document.write('<OPTION VALUE="#36531">I&ordf;-IIae q. 71 a. 6 ad 1');
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116 document.write('<OPTION VALUE="#36532">I&ordf;-IIae q. 71 a. 6 ad 2');
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117 document.write('<OPTION VALUE="#36533">I&ordf;-IIae q. 71 a. 6 ad 3');
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118 document.write('<OPTION VALUE="#36534">I&ordf;-IIae q. 71 a. 6 ad 4');
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119 document.write('<OPTION VALUE="#36535">I&ordf;-IIae q. 71 a. 6 ad 5');
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120 document.write('<\/SELECT>');
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121 document.write('<BR><BR>');
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122 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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123 document.write('<\/FORM>');
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124 // -->
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125 //]]>
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126 </script><br />
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127 <hr />
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128 <br /></div>
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129 <div class="D">Quaestio 71</div>
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130 <div class="G">Prooemium</div>
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131 <p title="I-II q. 71 pr."><a name="36481"><span class="ref">[36481]
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132 I&ordf;-IIae q. 71 pr.</span></a> Consequenter considerandum est de
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133 vitiis et peccatis. Circa quae sex consideranda occurrunt, primo
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134 quidem, de ipsis vitiis et peccatis secundum se; secundo, de
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135 distinctione eorum; tertio, de comparatione eorum ad invicem;
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136 quarto, de subiecto peccati; quinto, de causa eius; sexto, de
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137 effectu ipsius. Circa primum quaeruntur sex. Primo, utrum vitium
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138 contrarietur virtuti. Secundo, utrum vitium sit contra naturam.
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139 Tertio, quid sit peius, utrum vitium vel actus vitiosus. Quarto,
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140 utrum actus vitiosus possit esse simul cum virtute. Quinto, utrum
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141 in omni peccato sit aliquis actus. Sexto, de definitione peccati
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142 quam Augustinus ponit, XXII contra Faustum, <i>peccatum est dictum
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143 vel factum vel concupitum contra legem aeternam</i>.</p>
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144 <br />
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145 <div class="E">Articulus 1</div>
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146 <p title="I-II q. 71 a. 1 arg. 1"><a name="36482"><span class=
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147 "ref">[36482] I&ordf;-IIae q. 71 a. 1 arg. 1</span></a> Ad primum
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148 sic proceditur. Videtur quod vitium non contrarietur virtuti. Uni
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149 enim unum est contrarium, ut probatur in X Metaphys. Sed virtuti
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150 contrariantur peccatum et malitia. Non ergo contrariatur ei vitium,
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151 quia vitium dicitur etiam si sit indebita dispositio membrorum
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152 corporalium, vel quarumcumque rerum.</p>
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153 <p title="I-II q. 71 a. 1 arg. 2"><a name="36483"><span class=
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154 "ref">[36483] I&ordf;-IIae q. 71 a. 1 arg. 2</span></a> Praeterea,
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155 virtus nominat quandam perfectionem potentiae. Sed vitium nihil
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156 nominat ad potentiam pertinens. Ergo vitium non contrariatur
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157 virtuti.</p>
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158 <p title="I-II q. 71 a. 1 arg. 3"><a name="36484"><span class=
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159 "ref">[36484] I&ordf;-IIae q. 71 a. 1 arg. 3</span></a> Praeterea,
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160 Tullius dicit, in IV de Tusculanis quaest., quod <i>virtus est
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161 quaedam sanitas animae</i>. Sanitati autem opponitur aegritudo vel
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162 morbus, magis quam vitium. Ergo virtuti non contrariatur
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163 vitium.</p>
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164 <p title="I-II q. 71 a. 1 s. c."><a name="36485"><span class=
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165 "ref">[36485] I&ordf;-IIae q. 71 a. 1 s. c.</span></a> Sed contra
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166 est quod dicit Augustinus, in libro de perfectione iustitiae, quod
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167 <i>vitium est qualitas secundum quam malus est animus</i>. Virtus
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168 autem est qualitas quae facit bonum habentem, ut ex supradictis
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169 patet. Ergo vitium contrariatur virtuti.</p>
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170 <p title="I-II q. 71 a. 1 co."><a name="36486"><span class=
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171 "ref">[36486] I&ordf;-IIae q. 71 a. 1 co.</span></a> Respondeo
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172 dicendum quod circa virtutem duo possumus considerare, scilicet
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173 ipsam essentiam virtutis; et id ad quod est virtus. In essentia
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174 quidem virtutis aliquid considerari potest directe; et aliquid ex
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175 consequenti. Directe quidem virtus importat dispositionem quandam
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176 alicuius convenienter se habentis secundum modum suae naturae, unde
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177 philosophus dicit, in VII Physic. quod <i>virtus est dispositio
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178 perfecti ad optimum; dico autem perfecti, quod est dispositum
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179 secundum naturam</i>. Ex consequenti autem sequitur quod virtus sit
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180 bonitas quaedam, in hoc enim consistit uniuscuiusque rei bonitas,
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181 quod convenienter se habeat secundum modum suae naturae. Id autem
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182 ad quod virtus ordinatur, est actus bonus, ut ex supradictis patet.
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183 Secundum hoc igitur tria inveniuntur opponi virtuti. Quorum unum
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184 est peccatum, quod opponitur sibi ex parte eius ad quod virtus
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185 ordinatur, nam peccatum proprie nominat actum inordinatum, sicut
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186 actus virtutis est actus ordinatus et debitus. Secundum autem quod
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187 ad rationem virtutis consequitur quod sit bonitas quaedam,
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188 opponitur virtuti malitia. Sed secundum id quod directe est de
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189 ratione virtutis, opponitur virtuti vitium, vitium enim
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190 uniuscuiusque rei esse videtur quod non sit disposita secundum quod
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191 convenit suae naturae. Unde Augustinus dicit, in III de Lib. Arb.,
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192 <i>quod perfectioni naturae deesse perspexeris, id voca
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193 vitium</i>.</p>
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194 <p title="I-II q. 71 a. 1 ad 1"><a name="36487"><span class=
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195 "ref">[36487] I&ordf;-IIae q. 71 a. 1 ad 1</span></a> Ad primum
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196 ergo dicendum quod illa tria non contrariantur virtuti secundum
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197 idem, sed peccatum quidem contrariatur secundum quod virtus est
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198 operativa boni; malitia autem secundum quod est bonitas quaedam;
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199 vitium autem proprie secundum quod est virtus.</p>
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200 <p title="I-II q. 71 a. 1 ad 2"><a name="36488"><span class=
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201 "ref">[36488] I&ordf;-IIae q. 71 a. 1 ad 2</span></a> Ad secundum
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202 dicendum quod virtus non solum importat perfectionem potentiae quae
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203 est principium agendi, sed etiam importat debitam dispositionem
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204 eius cuius est virtus, et hoc ideo quia unumquodque operatur
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205 secundum quod actu est. Requiritur ergo quod aliquid sit in se bene
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206 dispositum, quod debet esse boni operativum. Et secundum hoc
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207 virtuti vitium opponitur.</p>
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208 <p title="I-II q. 71 a. 1 ad 3"><a name="36489"><span class=
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209 "ref">[36489] I&ordf;-IIae q. 71 a. 1 ad 3</span></a> Ad tertium
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210 dicendum quod, sicut Tullius dicit, in IV de Tusculanis quaest.,
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211 morbi et aegrotationes partes sunt vitiositatis, in corporibus enim
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212 morbum appellant totius corporis corruptionem, puta febrem vel
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213 aliquid huiusmodi; aegrotationem vero, morbum cum imbecillitate;
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214 vitium autem, cum partes corporis inter se dissident. Et quamvis in
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215 corpore quandoque sit morbus sine aegrotatione, puta cum aliquis
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216 est interius male dispositus, non tamen exterius praepeditur a
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217 solitis operationibus; in animo tamen, ut ipse dicit, haec duo non
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218 possunt nisi cogitatione secerni. Necesse est enim quod
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219 quandocumque aliquis interius est male dispositus, habens
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220 inordinatum affectum, quod ex hoc imbecillis reddatur ad debitas
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221 operationes exercendas, quia unaquaeque arbor ex suo fructu
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222 cognoscitur, idest homo ex opere, ut dicitur Matth. XII. <i>Sed
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223 vitium animi</i>, ut Tullius ibidem dicit, <i>est habitus aut
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224 affectio animi in tota vita inconstans, et a seipsa
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225 dissentiens</i>. Quod quidem invenitur etiam absque morbo vel
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226 aegrotatione, ut puta cum aliquis ex infirmitate vel ex passione
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227 peccat. Unde in plus se habet vitium quam aegrotatio vel morbus,
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228 sicut etiam virtus in plus se habet quam sanitas, nam sanitas etiam
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229 quaedam virtus ponitur in VII Physic. Et ideo virtuti convenientius
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230 opponitur vitium quam aegrotatio vel morbus.</p>
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231 <br />
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232 <div class="E">Articulus 2</div>
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233 <p title="I-II q. 71 a. 2 arg. 1"><a name="36490"><span class=
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234 "ref">[36490] I&ordf;-IIae q. 71 a. 2 arg. 1</span></a> Ad secundum
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235 sic proceditur. Videtur quod vitium non sit contra naturam. Vitium
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236 enim contrariatur virtuti, ut dictum est. Sed virtutes non sunt in
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237 nobis a natura, sed causantur in nobis per infusionem aut ab
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238 assuetudine, ut dictum est. Ergo vitia non sunt contra naturam.</p>
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239 <p title="I-II q. 71 a. 2 arg. 2"><a name="36491"><span class=
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240 "ref">[36491] I&ordf;-IIae q. 71 a. 2 arg. 2</span></a> Praeterea,
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241 ea quae sunt contra naturam, non possunt assuefieri, sicut lapis
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242 nunquam assuescit ferri sursum, ut dicitur in II Ethic. Sed aliqui
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243 assuefiunt ad vitia. Ergo vitia non sunt contra naturam.</p>
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244 <p title="I-II q. 71 a. 2 arg. 3"><a name="36492"><span class=
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245 "ref">[36492] I&ordf;-IIae q. 71 a. 2 arg. 3</span></a> Praeterea,
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246 nihil quod est contra naturam, invenitur in habentibus illam
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247 naturam ut in pluribus. Sed vitia inveniuntur in hominibus ut in
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248 pluribus, quia, sicut dicitur Matth. VII, <i>lata est via quae
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249 ducit ad perditionem, et multi vadunt per eam</i>. Ergo vitium non
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250 est contra naturam.</p>
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251 <p title="I-II q. 71 a. 2 arg. 4"><a name="36493"><span class=
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252 "ref">[36493] I&ordf;-IIae q. 71 a. 2 arg. 4</span></a> Praeterea,
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253 peccatum comparatur ad vitium sicut actus ad habitum, ut ex
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254 supradictis patet. Sed peccatum definitur esse dictum vel factum
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255 vel concupitum contra legem Dei; ut patet per Augustinum, XXII
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256 contra Faustum. Lex autem Dei est supra naturam. Magis ergo
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257 dicendum est quod vitium sit contra legem, quam sit contra
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258 naturam.</p>
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259 <p title="I-II q. 71 a. 2 s. c."><a name="36494"><span class=
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260 "ref">[36494] I&ordf;-IIae q. 71 a. 2 s. c.</span></a> Sed contra
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261 est quod Augustinus dicit, in III de Lib. Arb., <i>omne vitium, eo
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262 ipso quod vitium est, contra naturam est</i>.</p>
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263 <p title="I-II q. 71 a. 2 co."><a name="36495"><span class=
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264 "ref">[36495] I&ordf;-IIae q. 71 a. 2 co.</span></a> Respondeo
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265 dicendum quod, sicut dictum est, vitium virtuti contrariatur.
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266 Virtus autem uniuscuiusque rei consistit in hoc quod sit bene
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267 disposita secundum convenientiam suae naturae, ut supra dictum est.
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268 Unde oportet quod in qualibet re vitium dicatur ex hoc quod est
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269 disposita contra id quod convenit naturae. Unde et de hoc
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270 unaquaeque res vituperatur, <i>a vitio autem nomen vituperationis
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271 tractum creditur</i>, ut Augustinus dicit, in III de Lib. Arb. Sed
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272 considerandum est quod natura uniuscuiusque rei potissime est forma
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273 secundum quam res speciem sortitur. Homo autem in specie
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274 constituitur per animam rationalem. Et ideo id quod est contra
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275 ordinem rationis, proprie est contra naturam hominis inquantum est
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276 homo; quod autem est secundum rationem, est secundum naturam
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277 hominis inquantum est homo. <i>Bonum autem hominis est secundum
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278 rationem esse, et malum hominis est praeter rationem esse</i>, ut
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279 Dionysius dicit, IV cap. de Div. Nom. Unde virtus humana, quae
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280 hominem facit bonum, et opus ipsius bonum reddit, intantum est
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281 secundum naturam hominis, inquantum convenit rationi, vitium autem
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282 intantum est contra naturam hominis, inquantum est contra ordinem
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283 rationis.</p>
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284 <p title="I-II q. 71 a. 2 ad 1"><a name="36496"><span class=
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285 "ref">[36496] I&ordf;-IIae q. 71 a. 2 ad 1</span></a> Ad primum
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286 ergo dicendum quod virtutes, etsi non causentur a natura secundum
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287 suum esse perfectum, tamen inclinant ad id quod est secundum
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288 naturam, idest secundum ordinem rationis, dicit enim Tullius, in
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289 sua rhetorica, quod <i>virtus est habitus in modum naturae rationi
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290 consentaneus</i>. Et hoc modo virtus dicitur esse secundum naturam,
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291 et per contrarium intelligitur quod vitium sit contra naturam.</p>
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292 <p title="I-II q. 71 a. 2 ad 2"><a name="36497"><span class=
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293 "ref">[36497] I&ordf;-IIae q. 71 a. 2 ad 2</span></a> Ad secundum
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294 dicendum quod philosophus ibi loquitur de his quae sunt contra
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295 naturam, secundum quod esse contra naturam opponitur ei quod est
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296 esse a natura, non autem secundum quod esse contra naturam
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297 opponitur ei quod est esse secundum naturam, eo modo quo virtutes
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298 dicuntur esse secundum naturam, inquantum inclinant ad id quod
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299 naturae convenit.</p>
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300 <p title="I-II q. 71 a. 2 ad 3"><a name="36498"><span class=
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301 "ref">[36498] I&ordf;-IIae q. 71 a. 2 ad 3</span></a> Ad tertium
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302 dicendum quod in homine est duplex natura, scilicet rationalis et
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303 sensitiva. Et quia per operationem sensus homo pervenit ad actus
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304 rationis, ideo plures sequuntur inclinationes naturae sensitivae
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305 quam ordinem rationis, plures enim sunt qui assequuntur principium
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306 rei, quam qui ad consummationem perveniunt. Ex hoc autem vitia et
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307 peccata in hominibus proveniunt, quod sequuntur inclinationem
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308 naturae sensitivae contra ordinem rationis.</p>
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309 <p title="I-II q. 71 a. 2 ad 4"><a name="36499"><span class=
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310 "ref">[36499] I&ordf;-IIae q. 71 a. 2 ad 4</span></a> Ad quartum
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311 dicendum quod quidquid est contra rationem artificiati, est etiam
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312 contra naturam artis, qua artificiatum producitur. Lex autem
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313 aeterna comparatur ad ordinem rationis humanae sicut ars ad
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314 artificiatum. Unde eiusdem rationis est quod vitium et peccatum sit
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315 contra ordinem rationis humanae, et quod sit contra legem aeternam.
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316 Unde Augustinus dicit, in III de Lib. Arb., quod <i>a Deo habent
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317 omnes naturae quod naturae sunt, et intantum sunt vitiosae,
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318 inquantum ab eius, qua factae sunt, arte discedunt</i>.</p>
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319 <br />
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diff changeset
320 <div class="E">Articulus 3</div>
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321 <p title="I-II q. 71 a. 3 arg. 1"><a name="36500"><span class=
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322 "ref">[36500] I&ordf;-IIae q. 71 a. 3 arg. 1</span></a> Ad tertium
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323 sic proceditur. Videtur quod vitium, idest habitus malus sit peius
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324 quam peccatum, idest actus malus. Sicut enim bonum quod est
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325 diuturnius, est melius; ita malum quod est diuturnius, est peius.
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326 Sed habitus vitiosus est diuturnior quam actus vitiosi, qui statim
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327 transeunt. Ergo habitus vitiosus est peior quam actus vitiosus.</p>
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328 <p title="I-II q. 71 a. 3 arg. 2"><a name="36501"><span class=
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329 "ref">[36501] I&ordf;-IIae q. 71 a. 3 arg. 2</span></a> Praeterea,
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330 plura mala sunt magis fugienda quam unum malum. Sed habitus malus
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331 virtualiter est causa multorum malorum actuum. Ergo habitus
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332 vitiosus est peior quam actus vitiosus.</p>
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333 <p title="I-II q. 71 a. 3 arg. 3"><a name="36502"><span class=
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334 "ref">[36502] I&ordf;-IIae q. 71 a. 3 arg. 3</span></a> Praeterea,
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335 causa est potior quam effectus. Sed habitus perficit actum tam in
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336 bonitate quam in malitia. Ergo habitus est potior actu et in
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337 bonitate et in malitia.</p>
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338 <p title="I-II q. 71 a. 3 s. c."><a name="36503"><span class=
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339 "ref">[36503] I&ordf;-IIae q. 71 a. 3 s. c.</span></a> Sed contra,
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340 pro actu vitioso aliquis iuste punitur, non autem pro habitu
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341 vitioso, si non procedat ad actum. Ergo actus vitiosus est peior
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342 quam habitus vitiosus.</p>
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343 <p title="I-II q. 71 a. 3 co."><a name="36504"><span class=
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344 "ref">[36504] I&ordf;-IIae q. 71 a. 3 co.</span></a> Respondeo
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345 dicendum quod habitus medio modo se habet inter potentiam et actum.
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346 Manifestum est autem quod actus in bono et in malo praeeminet
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347 potentiae, ut dicitur in IX Metaphys., melius est enim bene agere
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348 quam posse bene agere; et similiter vituperabilius est male agere
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349 quam posse male agere. Unde etiam sequitur quod habitus in bonitate
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350 et in malitia medium gradum obtineat inter potentiam et actum, ut
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351 scilicet, sicut habitus bonus vel malus praeeminet in bonitate vel
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352 malitia potentiae, ita etiam subdatur actui. Quod etiam ex hoc
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353 apparet, quod habitus non dicitur bonus vel malus nisi ex hoc quod
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354 inclinat ad actum bonum vel malum. Unde propter bonitatem vel
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355 malitiam actus, dicitur habitus bonus vel malus. Et sic potior est
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356 actus in bonitate vel malitia quam habitus, quia propter quod
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357 unumquodque tale, et illud magis est.</p>
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358 <p title="I-II q. 71 a. 3 ad 1"><a name="36505"><span class=
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359 "ref">[36505] I&ordf;-IIae q. 71 a. 3 ad 1</span></a> Ad primum
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360 ergo dicendum quod nihil prohibet aliquid esse simpliciter altero
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361 potius, quod tamen secundum quid ab eo deficit. Simpliciter enim
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362 potius iudicatur quod praeeminet quantum ad id quod per se
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363 consideratur in utroque, secundum quid autem quod praeeminet
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364 secundum id quod per accidens se habet ad utrumque. Ostensum est
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365 autem ex ipsa ratione actus et habitus, quod actus est potior in
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366 bonitate et malitia quam habitus. Quod autem habitus sit diuturnior
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367 quam actus, accidit ex eo quod utrumque invenitur in tali natura
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368 quae non potest semper agere, et cuius actio est in motu
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369 transeunte. Unde simpliciter actus est potior tam in bonitate quam
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370 in malitia, sed habitus est potior secundum quid.</p>
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371 <p title="I-II q. 71 a. 3 ad 2"><a name="36506"><span class=
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diff changeset
372 "ref">[36506] I&ordf;-IIae q. 71 a. 3 ad 2</span></a> Ad secundum
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373 dicendum quod habitus non est simpliciter plures actus, sed
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374 secundum quid, idest virtute. Unde ex hoc non potest concludi quod
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375 habitus sit simpliciter potior in bonitate vel malitia quam
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376 actus.</p>
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377 <p title="I-II q. 71 a. 3 ad 3"><a name="36507"><span class=
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diff changeset
378 "ref">[36507] I&ordf;-IIae q. 71 a. 3 ad 3</span></a> Ad tertium
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379 dicendum quod habitus est causa actus in genere causae efficientis,
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380 sed actus est causa habitus in genere causae finalis, secundum quam
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381 consideratur ratio boni et mali. Et ideo in bonitate et malitia
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382 actus praeeminet habitui.</p>
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383 <br />
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384 <div class="E">Articulus 4</div>
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385 <p title="I-II q. 71 a. 4 arg. 1"><a name="36508"><span class=
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386 "ref">[36508] I&ordf;-IIae q. 71 a. 4 arg. 1</span></a> Ad quartum
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387 sic proceditur. Videtur quod actus vitiosus, sive peccatum, non
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388 possit simul esse cum virtute. Contraria enim non possunt esse
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389 simul in eodem. Sed peccatum quodammodo contrariatur virtuti, ut
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390 dictum est. Ergo peccatum non potest simul esse cum virtute.</p>
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391 <p title="I-II q. 71 a. 4 arg. 2"><a name="36509"><span class=
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392 "ref">[36509] I&ordf;-IIae q. 71 a. 4 arg. 2</span></a> Praeterea,
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393 peccatum est peius quam vitium, idest actus malus quam habitus
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394 malus. Sed vitium non potest simul esse in eodem cum virtute. Ergo
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395 neque peccatum.</p>
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396 <p title="I-II q. 71 a. 4 arg. 3"><a name="36510"><span class=
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397 "ref">[36510] I&ordf;-IIae q. 71 a. 4 arg. 3</span></a> Praeterea,
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398 sicut peccatum accidit in rebus voluntariis, ita et in rebus
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399 naturalibus, ut dicitur in II Physic. Sed nunquam in rebus
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400 naturalibus accidit peccatum nisi per aliquam corruptionem virtutis
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401 naturalis, sicut monstra accidunt corrupto aliquo principio in
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402 semine, ut dicitur in II Physic. Ergo etiam in rebus voluntariis
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403 non accidit peccatum nisi corrupta aliqua virtute animae. Et sic
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404 peccatum et virtus non possunt esse in eodem.</p>
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405 <p title="I-II q. 71 a. 4 s. c."><a name="36511"><span class=
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406 "ref">[36511] I&ordf;-IIae q. 71 a. 4 s. c.</span></a> Sed contra
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407 est quod philosophus dicit, in II Ethic., quod per contraria virtus
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408 generatur et corrumpitur. Sed unus actus virtuosus non causat
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409 virtutem, ut supra habitum est. Ergo neque unus actus peccati
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410 tollit virtutem. Possunt ergo simul in eodem esse.</p>
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411 <p title="I-II q. 71 a. 4 co."><a name="36512"><span class=
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412 "ref">[36512] I&ordf;-IIae q. 71 a. 4 co.</span></a> Respondeo
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413 dicendum quod peccatum comparatur ad virtutem sicut actus malus ad
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414 habitum bonum. Aliter autem se habet habitus in anima, et forma in
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415 re naturali. Forma enim naturalis ex necessitate producit
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416 operationem sibi convenientem, unde non potest esse simul cum forma
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417 naturali actus formae contrariae; sicut non potest esse cum calore
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418 actus infrigidationis, neque simul cum levitate motus descensionis,
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419 nisi forte ex violentia exterioris moventis. Sed habitus in anima
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420 non ex necessitate producit suam operationem, sed homo utitur eo
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421 cum voluerit. Unde simul habitu in homine existente, potest non uti
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422 habitu, aut agere contrarium actum. Et sic potest habens virtutem
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423 procedere ad actum peccati. Actus autem peccati, si comparetur ad
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424 ipsam virtutem prout est habitus quidam, non potest ipsam
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425 corrumpere, si sit unus tantum, sicut enim non generatur habitus
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426 per unum actum, ita nec per unum actum corrumpitur, ut supra dictum
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427 est. Sed si comparetur actus peccati ad causam virtutum, sic
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428 possibile est quod per unum actum peccati aliquae virtutes
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429 corrumpantur. Quodlibet enim peccatum mortale contrariatur
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430 caritati, quae est radix omnium virtutum infusarum, inquantum sunt
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431 virtutes, et ideo per unum actum peccati mortalis, exclusa
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432 caritate, excluduntur per consequens omnes virtutes infusae,
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433 quantum ad hoc quod sunt virtutes. Et hoc dico propter fidem et
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434 spem, quarum habitus remanent informes post peccatum mortale, et
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435 sic non sunt virtutes. Sed peccatum veniale, quod non contrariatur
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436 caritati nec excludit ipsam, per consequens etiam non excludit
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437 alias virtutes. Virtutes vero acquisitae non tolluntur per unum
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438 actum cuiuscumque peccati. Sic igitur peccatum mortale non potest
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439 simul esse cum virtutibus infusis, potest tamen simul esse cum
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440 virtutibus acquisitis. Peccatum vero veniale potest simul esse et
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441 cum virtutibus infusis, et cum acquisitis.</p>
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442 <p title="I-II q. 71 a. 4 ad 1"><a name="36513"><span class=
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443 "ref">[36513] I&ordf;-IIae q. 71 a. 4 ad 1</span></a> Ad primum
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444 ergo dicendum quod peccatum non contrariatur virtuti secundum se,
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445 sed secundum suum actum. Et ideo peccatum non potest simul esse cum
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446 actu virtutis, potest tamen simul esse cum habitu.</p>
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447 <p title="I-II q. 71 a. 4 ad 2"><a name="36514"><span class=
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448 "ref">[36514] I&ordf;-IIae q. 71 a. 4 ad 2</span></a> Ad secundum
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449 dicendum quod vitium directe contrariatur virtuti, sicut et
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450 peccatum actui virtuoso. Et ideo vitium excludit virtutem, sicut
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451 peccatum excludit actum virtutis.</p>
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452 <p title="I-II q. 71 a. 4 ad 3"><a name="36515"><span class=
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453 "ref">[36515] I&ordf;-IIae q. 71 a. 4 ad 3</span></a> Ad tertium
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454 dicendum quod virtutes naturales agunt ex necessitate, et ideo,
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455 integra existente virtute, nunquam peccatum potest in actu
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456 inveniri. Sed virtutes animae non producunt actus ex necessitate,
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457 unde non est similis ratio.</p>
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458 <br />
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459 <div class="E">Articulus 5</div>
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460 <p title="I-II q. 71 a. 5 arg. 1"><a name="36516"><span class=
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461 "ref">[36516] I&ordf;-IIae q. 71 a. 5 arg. 1</span></a> Ad quintum
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462 sic proceditur. Videtur quod in quolibet peccato sit aliquis actus.
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463 Sicut enim meritum comparatur ad virtutem, ita peccatum ad vitium
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464 comparatur. Sed meritum non potest esse absque aliquo actu. Ergo
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465 nec peccatum potest esse absque aliquo actu.</p>
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466 <p title="I-II q. 71 a. 5 arg. 2"><a name="36517"><span class=
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467 "ref">[36517] I&ordf;-IIae q. 71 a. 5 arg. 2</span></a> Praeterea,
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468 Augustinus dicit, in libro de Lib. Arb., quod <i>omne peccatum adeo
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469 est voluntarium, quod si non sit voluntarium, non est peccatum</i>.
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470 Sed non potest esse aliquid voluntarium nisi per actum voluntatis.
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471 Ergo omne peccatum habet aliquem actum.</p>
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472 <p title="I-II q. 71 a. 5 arg. 3"><a name="36518"><span class=
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diff changeset
473 "ref">[36518] I&ordf;-IIae q. 71 a. 5 arg. 3</span></a> Praeterea,
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474 si peccatum esset absque aliquo actu, sequeretur quod ex hoc ipso
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475 quod aliquis cessat ab actu debito, peccaret. Sed continue aliquis
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476 cessat ab actu debito, ille scilicet qui nunquam actum debitum
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477 operatur. Ergo sequeretur quod continue peccaret, quod est falsum.
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478 Non ergo est aliquod peccatum absque actu.</p>
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479 <p title="I-II q. 71 a. 5 s. c."><a name="36519"><span class=
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480 "ref">[36519] I&ordf;-IIae q. 71 a. 5 s. c.</span></a> Sed contra
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481 est quod dicitur Iac. IV, <i>scienti bonum facere et non facienti,
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482 peccatum est illi</i>. Sed non facere non importat aliquem actum.
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483 Ergo peccatum potest esse absque actu.</p>
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484 <p title="I-II q. 71 a. 5 co."><a name="36520"><span class=
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diff changeset
485 "ref">[36520] I&ordf;-IIae q. 71 a. 5 co.</span></a> Respondeo
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diff changeset
486 dicendum quod quaestio ista principaliter movetur propter peccatum
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diff changeset
487 omissionis, de quo aliqui diversimode opinantur. Quidam enim dicunt
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diff changeset
488 quod in omni peccato omissionis est aliquis actus vel interior vel
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diff changeset
489 exterior. Interior quidem, sicut cum aliquis vult non ire ad
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diff changeset
490 Ecclesiam quando ire tenetur. Exterior autem, sicut cum aliquis
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diff changeset
491 illa hora qua ad Ecclesiam ire tenetur, vel etiam ante, occupat se
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parents: 26
diff changeset
492 talibus quibus ab eundo ad Ecclesiam impeditur. Et hoc quodammodo
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parents: 26
diff changeset
493 videtur in primum redire, qui enim vult aliquid cum quo aliud simul
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diff changeset
494 esse non potest, ex consequenti vult illo carere; nisi forte non
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parents: 26
diff changeset
495 perpendat quod per hoc quod vult facere, impeditur ab eo quod
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diff changeset
496 facere tenetur; in quo casu posset per negligentiam culpabilis
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parents: 26
diff changeset
497 iudicari. Alii vero dicunt quod in peccato omissionis non
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diff changeset
498 requiritur aliquis actus, ipsum enim non facere quod quis facere
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diff changeset
499 tenetur, peccatum est. Utraque autem opinio secundum aliquid
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parents: 26
diff changeset
500 veritatem habet. Si enim intelligatur in peccato omissionis illud
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diff changeset
501 solum quod per se pertinet ad rationem peccati, sic quandoque
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parents: 26
diff changeset
502 omissionis peccatum est cum actu interiori, ut cum aliquis vult non
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parents: 26
diff changeset
503 ire ad Ecclesiam, quandoque vero absque omni actu vel interiori vel
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diff changeset
504 exteriori, sicut cum aliquis hora qua tenetur ire ad Ecclesiam,
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505 nihil cogitat de eundo vel non eundo ad Ecclesiam. Si vero in
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diff changeset
506 peccato omissionis intelligantur etiam causae vel occasiones
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parents: 26
diff changeset
507 omittendi, sic necesse est in peccato omissionis aliquem actum
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diff changeset
508 esse. Non enim est peccatum omissionis nisi cum aliquis
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diff changeset
509 praetermittit quod potest facere et non facere. Quod autem aliquis
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510 declinet ad non faciendum illud quod potest facere et non facere,
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511 non est nisi ex aliqua causa vel occasione coniuncta vel
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diff changeset
512 praecedente. Et si quidem causa illa non sit in potestate hominis,
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diff changeset
513 omissio non habet rationem peccati, sicut cum aliquis propter
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parents: 26
diff changeset
514 infirmitatem praetermittit ad Ecclesiam ire. Si vero causa vel
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diff changeset
515 occasio omittendi subiaceat voluntati, omissio habet rationem
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diff changeset
516 peccati, et tunc semper oportet quod ista causa, inquantum est
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517 voluntaria, habeat aliquem actum, ad minus interiorem voluntatis.
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518 Qui quidem actus quandoque directe fertur in ipsam omissionem, puta
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519 cum aliquis vult non ire ad Ecclesiam, vitans laborem. Et tunc
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diff changeset
520 talis actus per se pertinet ad omissionem, voluntas enim
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diff changeset
521 cuiuscumque peccati per se pertinet ad peccatum illud, eo quod
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diff changeset
522 voluntarium est de ratione peccati. Quandoque autem actus
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diff changeset
523 voluntatis directe fertur in aliud, per quod homo impeditur ab actu
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diff changeset
524 debito, sive illud in quod fertur voluntas, sit coniunctum
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diff changeset
525 omissioni, puta cum aliquis vult ludere quando ad Ecclesiam debet
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parents: 26
diff changeset
526 ire; sive etiam sit praecedens, puta cum aliquis vult diu vigilare
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diff changeset
527 de sero, ex quo sequitur quod non vadat hora matutinali ad
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diff changeset
528 Ecclesiam. Et tunc actus iste interior vel exterior per accidens se
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diff changeset
529 habet ad omissionem, quia omissio sequitur praeter intentionem; hoc
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diff changeset
530 autem dicimus per accidens esse, quod est praeter intentionem, ut
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parents: 26
diff changeset
531 patet in II Physic. Unde manifestum est quod tunc peccatum
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parents: 26
diff changeset
532 omissionis habet quidem aliquem actum coniunctum vel praecedentem,
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diff changeset
533 qui tamen per accidens se habet ad peccatum omissionis. Iudicium
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534 autem de rebus dandum est secundum illud quod est per se, et non
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diff changeset
535 secundum illud quod est per accidens. Unde verius dici potest quod
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diff changeset
536 aliquod peccatum possit esse absque omni actu. Alioquin etiam ad
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diff changeset
537 essentiam aliorum peccatorum actualium pertinerent actus et
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parents: 26
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538 occasiones circumstantes.</p>
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parents: 26
diff changeset
539 <p title="I-II q. 71 a. 5 ad 1"><a name="36521"><span class=
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diff changeset
540 "ref">[36521] I&ordf;-IIae q. 71 a. 5 ad 1</span></a> Ad primum
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diff changeset
541 ergo dicendum quod plura requiruntur ad bonum quam ad malum, eo
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542 quod <i>bonum contingit ex tota integra causa, malum autem ex
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diff changeset
543 singularibus defectibus</i>, ut Dionysius dicit, IV cap. de Div.
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diff changeset
544 Nom. Et ideo peccatum potest contingere sive aliquis faciat quod
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545 non debet, sive non faciendo quod debet, sed meritum non potest
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546 esse nisi aliquis faciat voluntarie quod debet. Et ideo meritum non
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547 potest esse sine actu, sed peccatum potest esse sine actu.</p>
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parents: 26
diff changeset
548 <p title="I-II q. 71 a. 5 ad 2"><a name="36522"><span class=
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diff changeset
549 "ref">[36522] I&ordf;-IIae q. 71 a. 5 ad 2</span></a> Ad secundum
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diff changeset
550 dicendum quod aliquid dicitur voluntarium non solum quia cadit
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551 super ipsum actus voluntatis, sed quia in potestate nostra est ut
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552 fiat vel non fiat, ut dicitur in III Ethic. Unde etiam ipsum non
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parents: 26
diff changeset
553 velle potest dici voluntarium, inquantum in potestate hominis est
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554 velle et non velle.</p>
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diff changeset
555 <p title="I-II q. 71 a. 5 ad 3"><a name="36523"><span class=
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diff changeset
556 "ref">[36523] I&ordf;-IIae q. 71 a. 5 ad 3</span></a> Ad tertium
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diff changeset
557 dicendum quod peccatum omissionis contrariatur praecepto
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558 affirmativo, quod obligat semper, sed non ad semper. Et ideo solum
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559 pro tempore illo aliquis cessando ab actu peccat, pro quo
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560 praeceptum affirmativum obligat.</p>
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561 <br />
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562 <div class="E">Articulus 6</div>
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563 <p title="I-II q. 71 a. 6 arg. 1"><a name="36524"><span class=
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diff changeset
564 "ref">[36524] I&ordf;-IIae q. 71 a. 6 arg. 1</span></a> Ad sextum
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565 sic proceditur. Videtur quod inconvenienter definiatur peccatum,
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566 cum dicitur, peccatum est <i>dictum vel factum vel concupitum
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567 contra legem aeternam</i>. Dictum enim, vel factum, vel concupitum,
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568 importat aliquem actum. Sed non omne peccatum importat aliquem
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569 actum, ut dictum est. Ergo haec definitio non includit omne
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570 peccatum.</p>
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571 <p title="I-II q. 71 a. 6 arg. 2"><a name="36525"><span class=
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diff changeset
572 "ref">[36525] I&ordf;-IIae q. 71 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
573 Augustinus dicit, in libro de duabus animabus, <i>peccatum est
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574 voluntas retinendi vel consequendi quod iustitia vetat</i>. Sed
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575 voluntas sub concupiscentia comprehenditur, secundum quod
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576 concupiscentia largo modo sumitur, pro omni appetitu. Ergo
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577 suffecisset dicere, peccatum est concupitum contra legem aeternam;
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578 nec oportuit addere, dictum vel factum.</p>
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diff changeset
579 <p title="I-II q. 71 a. 6 arg. 3"><a name="36526"><span class=
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diff changeset
580 "ref">[36526] I&ordf;-IIae q. 71 a. 6 arg. 3</span></a> Praeterea,
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581 peccatum proprie consistere videtur in aversione a fine, nam bonum
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582 et malum principaliter considerantur secundum finem, ut ex
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583 supradictis patet. Unde et Augustinus, in I de Lib. Arb., per
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diff changeset
584 comparationem ad finem definit peccatum, dicens quod <i>peccare
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585 nihil est aliud quam, neglectis rebus aeternis, temporalia
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586 sectari</i>, et in libro octoginta trium quaest., dicit quod
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587 <i>omnis humana perversitas est uti fruendis et frui utendis</i>.
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588 Sed in praemissa definitione nulla fit mentio de aversione a debito
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589 fine. Ergo insufficienter definitur peccatum.</p>
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parents: 26
diff changeset
590 <p title="I-II q. 71 a. 6 arg. 4"><a name="36527"><span class=
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diff changeset
591 "ref">[36527] I&ordf;-IIae q. 71 a. 6 arg. 4</span></a> Praeterea,
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diff changeset
592 ex hoc dicitur aliquid esse prohibitum, quia legi contrariatur. Sed
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593 non omnia peccata sunt mala quia prohibita, sed quaedam sunt
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594 prohibita quia mala. Non ergo in communi definitione peccati debuit
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595 poni quod sit contra legem Dei.</p>
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diff changeset
596 <p title="I-II q. 71 a. 6 arg. 5"><a name="36528"><span class=
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diff changeset
597 "ref">[36528] I&ordf;-IIae q. 71 a. 6 arg. 5</span></a> Praeterea,
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diff changeset
598 peccatum significat malum hominis actum, ut ex dictis patet. Sed
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diff changeset
599 malum hominis est contra rationem esse, ut Dionysius dicit, IV cap.
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diff changeset
600 de Div. Nom. Ergo potius debuit dici quod peccatum sit contra
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parents: 26
diff changeset
601 rationem, quam quod peccatum sit contra legem aeternam.</p>
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diff changeset
602 <p title="I-II q. 71 a. 6 s. c."><a name="36529"><span class=
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diff changeset
603 "ref">[36529] I&ordf;-IIae q. 71 a. 6 s. c.</span></a> In
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diff changeset
604 contrarium sufficit auctoritas Augustini.</p>
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diff changeset
605 <p title="I-II q. 71 a. 6 co."><a name="36530"><span class=
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diff changeset
606 "ref">[36530] I&ordf;-IIae q. 71 a. 6 co.</span></a> Respondeo
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diff changeset
607 dicendum quod, sicut ex dictis patet, peccatum nihil aliud est quam
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diff changeset
608 actus humanus malus. Quod autem aliquis actus sit humanus, habet ex
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parents: 26
diff changeset
609 hoc quod est voluntarius, sicut ex supradictis patet, sive sit
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610 voluntarius quasi a voluntate elicitus, ut ipsum velle et eligere;
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611 sive quasi a voluntate imperatus, ut exteriores actus vel
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parents: 26
diff changeset
612 locutionis vel operationis. Habet autem actus humanus quod sit
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diff changeset
613 malus, ex eo quod caret debita commensuratione. Omnis autem
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parents: 26
diff changeset
614 commensuratio cuiuscumque rei attenditur per comparationem ad
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615 aliquam regulam, a qua si divertat, incommensurata erit. Regula
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616 autem voluntatis humanae est duplex, una propinqua et homogenea,
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parents: 26
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617 scilicet ipsa humana ratio; alia vero est prima regula, scilicet
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618 lex aeterna, quae est quasi ratio Dei. Et ideo Augustinus in
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diff changeset
619 definitione peccati posuit duo, unum quod pertinet ad substantiam
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diff changeset
620 actus humani, quod est quasi materiale in peccato, cum dixit,
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diff changeset
621 dictum vel factum vel concupitum; aliud autem quod pertinet ad
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diff changeset
622 rationem mali, quod est quasi formale in peccato, cum dixit, contra
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623 legem aeternam.</p>
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diff changeset
624 <p title="I-II q. 71 a. 6 ad 1"><a name="36531"><span class=
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diff changeset
625 "ref">[36531] I&ordf;-IIae q. 71 a. 6 ad 1</span></a> Ad primum
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diff changeset
626 ergo dicendum quod affirmatio et negatio reducuntur ad idem genus,
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diff changeset
627 sicut in divinis genitum et ingenitum ad relationem, ut Augustinus
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diff changeset
628 dicit, in V de Trin. Et ideo pro eodem est accipiendum dictum et
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629 non dictum, factum et non factum.</p>
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diff changeset
630 <p title="I-II q. 71 a. 6 ad 2"><a name="36532"><span class=
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diff changeset
631 "ref">[36532] I&ordf;-IIae q. 71 a. 6 ad 2</span></a> Ad secundum
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diff changeset
632 dicendum quod prima causa peccati est in voluntate, quae imperat
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633 omnes actus voluntarios, in quibus solum invenitur peccatum, et
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diff changeset
634 ideo Augustinus quandoque per solam voluntatem definit peccatum.
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635 Sed quia etiam ipsi exteriores actus pertinent ad substantiam
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636 peccati, cum sint secundum se mali, ut dictum est, necesse fuit
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637 quod in definitione peccati poneretur etiam aliquid pertinens ad
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638 exteriores actus.</p>
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639 <p title="I-II q. 71 a. 6 ad 3"><a name="36533"><span class=
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diff changeset
640 "ref">[36533] I&ordf;-IIae q. 71 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
641 dicendum quod lex aeterna primo et principaliter ordinat hominem ad
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parents: 26
diff changeset
642 finem, consequenter autem facit hominem bene se habere circa ea
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643 quae sunt ad finem. Et ideo in hoc quod dicit contra legem
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diff changeset
644 aeternam, tangit aversionem a fine, et omnes alias
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645 inordinationes.</p>
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diff changeset
646 <p title="I-II q. 71 a. 6 ad 4"><a name="36534"><span class=
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diff changeset
647 "ref">[36534] I&ordf;-IIae q. 71 a. 6 ad 4</span></a> Ad quartum
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diff changeset
648 dicendum quod, cum dicitur quod non omne peccatum ideo est malum
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649 quia est prohibitum, intelligitur de prohibitione facta per ius
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650 positivum. Si autem referatur ad ius naturale, quod continetur
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651 primo quidem in lege aeterna, secundario vero in naturali
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652 iudicatorio rationis humanae, tunc omne peccatum est malum quia
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653 prohibitum, ex hoc enim ipso quod est inordinatum, iuri naturali
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diff changeset
654 repugnat.</p>
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diff changeset
655 <p title="I-II q. 71 a. 6 ad 5"><a name="36535"><span class=
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diff changeset
656 "ref">[36535] I&ordf;-IIae q. 71 a. 6 ad 5</span></a> Ad quintum
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657 dicendum quod a theologis consideratur peccatum praecipue secundum
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658 quod est offensa contra Deum, a philosopho autem morali, secundum
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659 quod contrariatur rationi. Et ideo Augustinus convenientius definit
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660 peccatum ex hoc quod est contra legem aeternam, quam ex hoc quod
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661 est contra rationem, praecipue cum per legem aeternam regulemur in
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662 multis quae excedunt rationem humanam, sicut in his quae sunt
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663 fidei.</p>
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664 <div class="centro"><br />
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665 <p><a href="sth2055.html"><img src="icons/ageretro.gif" width="19"
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666 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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667 <a href="sth2072.html"><img src="icons/ageultra.gif" width="19"
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668 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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669 <br />
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670 <hr />
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671 <br />
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672 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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673 hanc editionem<br />
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674 Iura omnia asservantur<br />
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675 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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676 style="text-decoration=none">49644264</a></address>
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677 </div>
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678 </body>
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679 </html>