annotate summa/latin/sth3023.html @ 35:178aed5d2c3c

convert to XML
author ht
date Mon, 30 Nov 2009 22:05:42 +0000
parents 544e12f679ad
children d777cc3962f2
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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, II&ordf;-IIae q.
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23 23-24</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">secunda pars secundae partis a quaestione XXIII ad
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31 XXIV</div>
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32 <br />
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33 <div class="centro">
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34 <table align="center" summary="Imago">
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35 <tr>
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36 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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37 "0" alt=
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38 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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39 align="middle" /></th>
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40 </tr>
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41 </table>
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42 <br />
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43 <span class="tres">Textum Leoninum Romae 1895 editum<br />
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44 ac automato translatum a Roberto Busa SJ in taenias
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45 magneticas<br />
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46 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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47 <br /></span><br />
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48 <hr />
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49 <br />
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50 <p><a href="sth3017.html"><img src="icons/ageretro.gif" width="19"
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51 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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52 <a href="sth3025.html"><img src="icons/ageultra.gif" width="19"
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53 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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54 <script language="JavaScript" type="text/javascript">
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55 //<![CDATA[
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56 <!--
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57 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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60 document.write('<OPTION VALUE="none">INDEX');
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61 document.write('<OPTION VALUE="none">------------------------------------------------');
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62 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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63 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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64 document.write('<OPTION VALUE="zbiblia.html">Bibliographia Thomistica');
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65 document.write('<OPTION VALUE="none">------------------------------------------------');
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99 document.write('<OPTION VALUE="#39755">II&ordf;-IIae q. 23 a. 5 arg. 1');
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100 document.write('<OPTION VALUE="#39756">II&ordf;-IIae q. 23 a. 5 arg. 2');
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104 document.write('<OPTION VALUE="#39760">II&ordf;-IIae q. 23 a. 5 ad 1');
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107 document.write('<OPTION VALUE="#39763">II&ordf;-IIae q. 23 a. 6 arg. 1');
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108 document.write('<OPTION VALUE="#39764">II&ordf;-IIae q. 23 a. 6 arg. 2');
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137 document.write('<OPTION VALUE="#39793">II&ordf;-IIae q. 24 a. 1 ad 1');
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138 document.write('<OPTION VALUE="#39794">II&ordf;-IIae q. 24 a. 1 ad 2');
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ht
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139 document.write('<OPTION VALUE="#39795">II&ordf;-IIae q. 24 a. 1 ad 3');
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140 document.write('<OPTION VALUE="#39796">II&ordf;-IIae q. 24 a. 2 arg. 1');
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141 document.write('<OPTION VALUE="#39797">II&ordf;-IIae q. 24 a. 2 arg. 2');
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142 document.write('<OPTION VALUE="#39798">II&ordf;-IIae q. 24 a. 2 arg. 3');
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ht
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143 document.write('<OPTION VALUE="#39799">II&ordf;-IIae q. 24 a. 2 s. c.');
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144 document.write('<OPTION VALUE="#39800">II&ordf;-IIae q. 24 a. 2 co.');
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145 document.write('<OPTION VALUE="#39801">II&ordf;-IIae q. 24 a. 2 ad 1');
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146 document.write('<OPTION VALUE="#39802">II&ordf;-IIae q. 24 a. 2 ad 2');
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147 document.write('<OPTION VALUE="#39803">II&ordf;-IIae q. 24 a. 2 ad 3');
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148 document.write('<OPTION VALUE="#39804">II&ordf;-IIae q. 24 a. 3 arg. 1');
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149 document.write('<OPTION VALUE="#39805">II&ordf;-IIae q. 24 a. 3 arg. 2');
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150 document.write('<OPTION VALUE="#39806">II&ordf;-IIae q. 24 a. 3 arg. 3');
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151 document.write('<OPTION VALUE="#39807">II&ordf;-IIae q. 24 a. 3 s. c.');
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152 document.write('<OPTION VALUE="#39808">II&ordf;-IIae q. 24 a. 3 co.');
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153 document.write('<OPTION VALUE="#39809">II&ordf;-IIae q. 24 a. 3 ad 1');
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154 document.write('<OPTION VALUE="#39810">II&ordf;-IIae q. 24 a. 3 ad 2');
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155 document.write('<OPTION VALUE="#39811">II&ordf;-IIae q. 24 a. 3 ad 3');
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156 document.write('<OPTION VALUE="#39812">II&ordf;-IIae q. 24 a. 4 arg. 1');
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157 document.write('<OPTION VALUE="#39813">II&ordf;-IIae q. 24 a. 4 arg. 2');
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158 document.write('<OPTION VALUE="#39814">II&ordf;-IIae q. 24 a. 4 arg. 3');
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159 document.write('<OPTION VALUE="#39815">II&ordf;-IIae q. 24 a. 4 s. c.');
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160 document.write('<OPTION VALUE="#39816">II&ordf;-IIae q. 24 a. 4 co.');
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161 document.write('<OPTION VALUE="#39817">II&ordf;-IIae q. 24 a. 4 ad 1');
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162 document.write('<OPTION VALUE="#39818">II&ordf;-IIae q. 24 a. 4 ad 2');
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163 document.write('<OPTION VALUE="#39819">II&ordf;-IIae q. 24 a. 4 ad 3');
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164 document.write('<OPTION VALUE="#39820">II&ordf;-IIae q. 24 a. 5 arg. 1');
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165 document.write('<OPTION VALUE="#39821">II&ordf;-IIae q. 24 a. 5 arg. 2');
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166 document.write('<OPTION VALUE="#39822">II&ordf;-IIae q. 24 a. 5 arg. 3');
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167 document.write('<OPTION VALUE="#39823">II&ordf;-IIae q. 24 a. 5 s. c.');
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168 document.write('<OPTION VALUE="#39824">II&ordf;-IIae q. 24 a. 5 co.');
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169 document.write('<OPTION VALUE="#39825">II&ordf;-IIae q. 24 a. 5 ad 1');
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170 document.write('<OPTION VALUE="#39826">II&ordf;-IIae q. 24 a. 5 ad 2');
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171 document.write('<OPTION VALUE="#39827">II&ordf;-IIae q. 24 a. 5 ad 3');
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172 document.write('<OPTION VALUE="#39828">II&ordf;-IIae q. 24 a. 6 arg. 1');
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173 document.write('<OPTION VALUE="#39829">II&ordf;-IIae q. 24 a. 6 arg. 2');
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174 document.write('<OPTION VALUE="#39830">II&ordf;-IIae q. 24 a. 6 arg. 3');
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175 document.write('<OPTION VALUE="#39831">II&ordf;-IIae q. 24 a. 6 s. c.');
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176 document.write('<OPTION VALUE="#39832">II&ordf;-IIae q. 24 a. 6 co.');
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177 document.write('<OPTION VALUE="#39833">II&ordf;-IIae q. 24 a. 6 ad 1');
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178 document.write('<OPTION VALUE="#39834">II&ordf;-IIae q. 24 a. 6 ad 2');
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179 document.write('<OPTION VALUE="#39835">II&ordf;-IIae q. 24 a. 6 ad 3');
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180 document.write('<OPTION VALUE="#39836">II&ordf;-IIae q. 24 a. 7 arg. 1');
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181 document.write('<OPTION VALUE="#39837">II&ordf;-IIae q. 24 a. 7 arg. 2');
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182 document.write('<OPTION VALUE="#39838">II&ordf;-IIae q. 24 a. 7 arg. 3');
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183 document.write('<OPTION VALUE="#39839">II&ordf;-IIae q. 24 a. 7 s. c.');
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184 document.write('<OPTION VALUE="#39840">II&ordf;-IIae q. 24 a. 7 co.');
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185 document.write('<OPTION VALUE="#39841">II&ordf;-IIae q. 24 a. 7 ad 1');
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186 document.write('<OPTION VALUE="#39842">II&ordf;-IIae q. 24 a. 7 ad 2');
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187 document.write('<OPTION VALUE="#39843">II&ordf;-IIae q. 24 a. 7 ad 3');
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188 document.write('<OPTION VALUE="#39844">II&ordf;-IIae q. 24 a. 8 arg. 1');
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189 document.write('<OPTION VALUE="#39845">II&ordf;-IIae q. 24 a. 8 arg. 2');
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190 document.write('<OPTION VALUE="#39846">II&ordf;-IIae q. 24 a. 8 arg. 3');
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191 document.write('<OPTION VALUE="#39847">II&ordf;-IIae q. 24 a. 8 s. c.');
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192 document.write('<OPTION VALUE="#39848">II&ordf;-IIae q. 24 a. 8 co.');
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193 document.write('<OPTION VALUE="#39849">II&ordf;-IIae q. 24 a. 8 ad 1');
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194 document.write('<OPTION VALUE="#39850">II&ordf;-IIae q. 24 a. 8 ad 2');
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195 document.write('<OPTION VALUE="#39851">II&ordf;-IIae q. 24 a. 8 ad 3');
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196 document.write('<OPTION VALUE="#39852">II&ordf;-IIae q. 24 a. 9 arg. 1');
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197 document.write('<OPTION VALUE="#39853">II&ordf;-IIae q. 24 a. 9 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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198 document.write('<OPTION VALUE="#39854">II&ordf;-IIae q. 24 a. 9 arg. 3');
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199 document.write('<OPTION VALUE="#39855">II&ordf;-IIae q. 24 a. 9 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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200 document.write('<OPTION VALUE="#39856">II&ordf;-IIae q. 24 a. 9 co.');
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201 document.write('<OPTION VALUE="#39857">II&ordf;-IIae q. 24 a. 9 ad 1');
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202 document.write('<OPTION VALUE="#39858">II&ordf;-IIae q. 24 a. 9 ad 2');
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203 document.write('<OPTION VALUE="#39859">II&ordf;-IIae q. 24 a. 9 ad 3');
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204 document.write('<OPTION VALUE="#39860">II&ordf;-IIae q. 24 a. 10 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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205 document.write('<OPTION VALUE="#39861">II&ordf;-IIae q. 24 a. 10 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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206 document.write('<OPTION VALUE="#39862">II&ordf;-IIae q. 24 a. 10 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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207 document.write('<OPTION VALUE="#39863">II&ordf;-IIae q. 24 a. 10 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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208 document.write('<OPTION VALUE="#39864">II&ordf;-IIae q. 24 a. 10 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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209 document.write('<OPTION VALUE="#39865">II&ordf;-IIae q. 24 a. 10 ad 1');
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210 document.write('<OPTION VALUE="#39866">II&ordf;-IIae q. 24 a. 10 ad 2');
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211 document.write('<OPTION VALUE="#39867">II&ordf;-IIae q. 24 a. 10 ad 3');
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212 document.write('<OPTION VALUE="#39868">II&ordf;-IIae q. 24 a. 11 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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213 document.write('<OPTION VALUE="#39869">II&ordf;-IIae q. 24 a. 11 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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214 document.write('<OPTION VALUE="#39870">II&ordf;-IIae q. 24 a. 11 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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215 document.write('<OPTION VALUE="#39871">II&ordf;-IIae q. 24 a. 11 arg. 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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216 document.write('<OPTION VALUE="#39872">II&ordf;-IIae q. 24 a. 11 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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217 document.write('<OPTION VALUE="#39873">II&ordf;-IIae q. 24 a. 11 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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218 document.write('<OPTION VALUE="#39874">II&ordf;-IIae q. 24 a. 11 ad 1');
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219 document.write('<OPTION VALUE="#39875">II&ordf;-IIae q. 24 a. 11 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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220 document.write('<OPTION VALUE="#39876">II&ordf;-IIae q. 24 a. 11 ad 3');
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221 document.write('<OPTION VALUE="#39877">II&ordf;-IIae q. 24 a. 11 ad 4');
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222 document.write('<OPTION VALUE="#39878">II&ordf;-IIae q. 24 a. 12 arg. 1');
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223 document.write('<OPTION VALUE="#39879">II&ordf;-IIae q. 24 a. 12 arg. 2');
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224 document.write('<OPTION VALUE="#39880">II&ordf;-IIae q. 24 a. 12 arg. 3');
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225 document.write('<OPTION VALUE="#39881">II&ordf;-IIae q. 24 a. 12 arg. 4');
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226 document.write('<OPTION VALUE="#39882">II&ordf;-IIae q. 24 a. 12 arg. 5');
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227 document.write('<OPTION VALUE="#39883">II&ordf;-IIae q. 24 a. 12 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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228 document.write('<OPTION VALUE="#39884">II&ordf;-IIae q. 24 a. 12 co.');
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229 document.write('<OPTION VALUE="#39885">II&ordf;-IIae q. 24 a. 12 ad 1');
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230 document.write('<OPTION VALUE="#39886">II&ordf;-IIae q. 24 a. 12 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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231 document.write('<OPTION VALUE="#39887">II&ordf;-IIae q. 24 a. 12 ad 4');
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232 document.write('<OPTION VALUE="#39888">II&ordf;-IIae q. 24 a. 12 ad 5');
28
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233 document.write('<\/SELECT>');
26
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234 document.write('<BR><BR>');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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235 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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236 document.write('<\/FORM>');
26
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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237 // -->
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238 //]]>
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239 </script><br />
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diff changeset
240 <hr />
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241 <br /></div>
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diff changeset
242 <div class="D">Quaestio 23</div>
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243 <div class="G">Prooemium</div>
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diff changeset
244 <p title="II-II q. 23 pr."><a name="39722"><span class=
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245 "ref">[39722] II&ordf;-IIae q. 23 pr.</span></a> Consequenter
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246 considerandum est de caritate. Et primo, de ipsa caritate; secundo,
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247 de dono sapientiae ei correspondente. Circa primum consideranda
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248 sunt quinque, primo, de ipsa caritate; secundo, de obiecto
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249 caritatis; tertio, de actibus eius; quarto, de vitiis oppositis;
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250 quinto, de praeceptis ad hoc pertinentibus. Circa primum est duplex
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251 consideratio, prima quidem de ipsa caritate secundum se; secunda de
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diff changeset
252 caritate per comparationem ad subiectum. Circa primum quaeruntur
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diff changeset
253 octo. Primo, utrum caritas sit amicitia. Secundo, utrum sit aliquid
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diff changeset
254 creatum in anima. Tertio, utrum sit virtus. Quarto, utrum sit
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diff changeset
255 virtus specialis. Quinto, utrum sit una virtus. Sexto, utrum sit
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256 maxima virtutum. Septimo, utrum sine ea possit esse aliqua vera
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257 virtus. Octavo, utrum sit forma virtutum.</p>
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diff changeset
258 <br />
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259 <div class="E">Articulus 1</div>
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260 <p title="II-II q. 23 a. 1 arg. 1"><a name="39723"><span class=
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261 "ref">[39723] II&ordf;-IIae q. 23 a. 1 arg. 1</span></a> Ad primum
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262 sic proceditur. Videtur quod caritas non sit amicitia. <i>Nihil
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263 enim est ita proprium amicitiae sicut convivere amico</i>; ut
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264 philosophus dicit, in VIII Ethic. Sed caritas est hominis ad Deum
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265 et ad Angelos, quorum non est cum hominibus conversatio, ut dicitur
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266 Dan. II. Ergo caritas non est amicitia.</p>
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267 <p title="II-II q. 23 a. 1 arg. 2"><a name="39724"><span class=
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268 "ref">[39724] II&ordf;-IIae q. 23 a. 1 arg. 2</span></a> Praeterea,
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269 amicitia non est sine reamatione, ut dicitur in VIII Ethic. Sed
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270 caritas habetur etiam ad inimicos, secundum illud Matth. V,
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271 <i>diligite inimicos vestros</i>. Ergo caritas non est
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272 amicitia.</p>
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273 <p title="II-II q. 23 a. 1 arg. 3"><a name="39725"><span class=
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274 "ref">[39725] II&ordf;-IIae q. 23 a. 1 arg. 3</span></a> Praeterea,
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275 amicitiae tres sunt species, secundum philosophum, in VIII Ethic.,
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276 scilicet amicitia delectabilis, utilis et honesti. Sed caritas non
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277 est amicitia utilis aut delectabilis, dicit enim Hieronymus, in
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278 Epist. ad Paulinum, quae ponitur in principio Bibliae, <i>illa est
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279 vera necessitudo, et Christi glutino copulata, quam non utilitas
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280 rei familiaris, non praesentia tantum corporum, non subdola et
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281 palpans adulatio, sed Dei timor et divinarum Scripturarum studia
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282 conciliant</i>. Similiter etiam non est amicitia honesti, quia
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283 caritate diligimus etiam peccatores; amicitia vero honesti non est
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284 nisi ad virtuosos, ut dicitur in VIII Ethic. Ergo caritas non est
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285 amicitia.</p>
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286 <p title="II-II q. 23 a. 1 s. c."><a name="39726"><span class=
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287 "ref">[39726] II&ordf;-IIae q. 23 a. 1 s. c.</span></a> Sed contra
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288 est quod Ioan. XV dicitur, <i>iam non dicam vos servos, sed amicos
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289 meos</i>. Sed hoc non dicebatur eis nisi ratione caritatis. Ergo
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290 caritas est amicitia.</p>
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291 <p title="II-II q. 23 a. 1 co."><a name="39727"><span class=
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292 "ref">[39727] II&ordf;-IIae q. 23 a. 1 co.</span></a> Respondeo
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293 dicendum quod, secundum philosophum, in VIII Ethic., non quilibet
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294 amor habet rationem amicitiae, sed amor qui est cum benevolentia,
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295 quando scilicet sic amamus aliquem ut ei bonum velimus. Si autem
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296 rebus amatis non bonum velimus, sed ipsum eorum bonum velimus
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297 nobis, sicut dicimur amare vinum aut equum aut aliquid huiusmodi,
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298 non est amor amicitiae, sed cuiusdam concupiscentiae, ridiculum
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299 enim est dicere quod aliquis habeat amicitiam ad vinum vel ad
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300 equum. Sed nec benevolentia sufficit ad rationem amicitiae, sed
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301 requiritur quaedam mutua amatio, quia amicus est amico amicus.
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302 Talis autem mutua benevolentia fundatur super aliqua
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303 communicatione. Cum igitur sit aliqua communicatio hominis ad Deum
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304 secundum quod nobis suam beatitudinem communicat, super hac
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305 communicatione oportet aliquam amicitiam fundari. De qua quidem
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306 communicatione dicitur I ad Cor. I, <i>fidelis Deus, per quem
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307 vocati estis in societatem filii eius</i>. Amor autem super hac
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308 communicatione fundatus est caritas. Unde manifestum est quod
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309 caritas amicitia quaedam est hominis ad Deum.</p>
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310 <p title="II-II q. 23 a. 1 ad 1"><a name="39728"><span class=
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311 "ref">[39728] II&ordf;-IIae q. 23 a. 1 ad 1</span></a> Ad primum
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312 ergo dicendum quod duplex est hominis vita. Una quidem exterior
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313 secundum naturam sensibilem et corporalem, et secundum hanc vitam
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314 non est nobis communicatio vel conversatio cum Deo et Angelis. Alia
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315 autem est vita hominis spiritualis secundum mentem. Et secundum
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316 hanc vitam est nobis conversatio et cum Deo et cum Angelis. In
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317 praesenti quidem statu imperfecte, unde dicitur Philipp. III,
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318 <i>nostra conversatio in caelis est</i>. Sed ista conversatio
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319 perficietur in patria, quando servi eius servient Deo et videbunt
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320 faciem eius, ut dicitur Apoc. ult. Et ideo hic est caritas
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321 imperfecta, sed perficietur in patria.</p>
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322 <p title="II-II q. 23 a. 1 ad 2"><a name="39729"><span class=
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323 "ref">[39729] II&ordf;-IIae q. 23 a. 1 ad 2</span></a> Ad secundum
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324 dicendum quod amicitia se extendit ad aliquem dupliciter. Uno modo,
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325 respectu sui ipsius, et sic amicitia nunquam est nisi ad amicum.
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326 Alio modo se extendit ad aliquem respectu alterius personae, sicut,
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327 si aliquis habet amicitiam ad aliquem hominem, ratione eius diligit
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328 omnes ad illum hominem pertinentes, sive filios sive servos sive
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329 qualitercumque ei attinentes. Et tanta potest esse dilectio amici
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330 quod propter amicum amantur hi qui ad ipsum pertinent etiam si nos
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331 offendant vel odiant. Et hoc modo amicitia caritatis se extendit
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332 etiam ad inimicos, quos diligimus ex caritate in ordine ad Deum, ad
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333 quem principaliter habetur amicitia caritatis.</p>
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334 <p title="II-II q. 23 a. 1 ad 3"><a name="39730"><span class=
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335 "ref">[39730] II&ordf;-IIae q. 23 a. 1 ad 3</span></a> Ad tertium
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336 dicendum quod amicitia honesti non habetur nisi ad virtuosum sicut
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337 ad principalem personam, sed eius intuitu diliguntur ad eum
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338 attinentes etiam si non sint virtuosi. Et hoc modo caritas, quae
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339 maxime est amicitia honesti, se extendit ad peccatores, quos ex
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340 caritate diligimus propter Deum.</p>
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341 <br />
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342 <div class="E">Articulus 2</div>
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343 <p title="II-II q. 23 a. 2 arg. 1"><a name="39731"><span class=
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344 "ref">[39731] II&ordf;-IIae q. 23 a. 2 arg. 1</span></a> Ad
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345 secundum sic proceditur. Videtur quod caritas non sit aliquid
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346 creatum in anima. Dicit enim Augustinus, in VIII de Trin., <i>qui
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347 proximum diligit, consequens est ut ipsam dilectionem diligat. Deus
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348 autem dilectio est. Consequens est ergo ut praecipue Deum
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349 diligat</i>. Et in XV de Trin. dicit, <i>ita dictum est, Deus
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350 caritas est, sicut dictum est, Deus spiritus est</i>. Ergo caritas
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351 non est aliquid creatum in anima, sed est ipse Deus.</p>
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352 <p title="II-II q. 23 a. 2 arg. 2"><a name="39732"><span class=
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353 "ref">[39732] II&ordf;-IIae q. 23 a. 2 arg. 2</span></a> Praeterea,
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354 Deus est spiritualiter vita animae, sicut anima vita corporis,
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355 secundum illud Deut. XXX, <i>ipse est vita tua</i>. Sed anima
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356 vivificat corpus per seipsam. Ergo Deus vivificat animam per
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357 seipsum. Vivificat autem eam per caritatem, secundum illud I Ioan.
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358 III, <i>nos scimus quoniam translati sumus de morte ad vitam,
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359 quoniam diligimus fratres</i>. Ergo Deus est ipsa caritas.</p>
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360 <p title="II-II q. 23 a. 2 arg. 3"><a name="39733"><span class=
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361 "ref">[39733] II&ordf;-IIae q. 23 a. 2 arg. 3</span></a> Praeterea,
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362 nihil creatum est infinitae virtutis, sed magis omnis creatura est
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363 vanitas. Caritas autem non est vanitas, sed magis vanitati
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364 repugnat, et est infinitae virtutis, quia animam hominis ad bonum
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365 infinitum perducit. Ergo caritas non est aliquid creatum in
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366 anima.</p>
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367 <p title="II-II q. 23 a. 2 s. c."><a name="39734"><span class=
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368 "ref">[39734] II&ordf;-IIae q. 23 a. 2 s. c.</span></a> Sed contra
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369 est quod Augustinus dicit, in III de Doct. Christ., <i>caritatem
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370 voco motum animi ad fruendum Deo propter ipsum</i>. Sed motus animi
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371 est aliquid creatum in anima. Ergo et caritas est aliquid creatum
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372 in anima.</p>
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373 <p title="II-II q. 23 a. 2 co."><a name="39735"><span class=
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374 "ref">[39735] II&ordf;-IIae q. 23 a. 2 co.</span></a> Respondeo
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375 dicendum quod Magister perscrutatur hanc quaestionem in XVII dist.
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376 I Lib. Sent., et ponit quod caritas non est aliquid creatum in
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377 anima, sed est ipse spiritus sanctus mentem inhabitans. Nec est sua
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378 intentio quod iste motus dilectionis quo Deum diligimus sit ipse
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379 spiritus sanctus, sed quod iste motus dilectionis est a spiritu
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380 sancto non mediante aliquo habitu, sicut a spiritu sancto sunt alii
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381 actus virtuosi mediantibus habitibus aliarum virtutum, puta habitu
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382 spei aut fidei aut alicuius alterius virtutis. Et hoc dicebat
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383 propter excellentiam caritatis. Sed si quis recte consideret, hoc
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384 magis redundat in caritatis detrimentum. Non enim motus caritatis
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385 ita procedit a spiritu sancto movente humanam mentem quod humana
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386 mens sit mota tantum et nullo modo sit principium huius motus,
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387 sicut cum aliquod corpus movetur ab aliquo exteriori movente. Hoc
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388 enim est contra rationem voluntarii, cuius oportet principium in
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389 ipso esse, sicut supra dictum est. Unde sequeretur quod diligere
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390 non esset voluntarium. Quod implicat contradictionem, cum amor de
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391 sui ratione importet quod sit actus voluntatis. Similiter etiam non
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392 potest dici quod sic moveat spiritus sanctus voluntatem ad actum
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393 diligendi sicut movetur instrumentum quod, etsi sit principium
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394 actus, non tamen est in ipso agere vel non agere. Sic enim etiam
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395 tolleretur ratio voluntarii, et excluderetur ratio meriti, cum
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396 tamen supra habitum sit quod dilectio caritatis est radix merendi.
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397 Sed oportet quod sic voluntas moveatur a spiritu sancto ad
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398 diligendum quod etiam ipsa sit efficiens hunc actum. Nullus autem
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399 actus perfecte producitur ab aliqua potentia activa nisi sit ei
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400 connaturalis per aliquam formam quae sit principium actionis. Unde
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401 Deus, qui omnia movet ad debitos fines, singulis rebus indidit
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402 formas per quas inclinantur ad fines sibi praestitutos a Deo, et
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403 secundum hoc disponit omnia suaviter, ut dicitur Sap. VIII.
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404 Manifestum est autem quod actus caritatis excedit naturam potentiae
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405 voluntatis. Nisi ergo aliqua forma superadderetur naturali
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406 potentiae per quam inclinaretur ad dilectionis actum, secundum hoc
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407 esset actus iste imperfectior actibus naturalibus et actibus
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408 aliarum virtutum, nec esset facilis et delectabilis. Quod patet
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409 esse falsum, quia nulla virtus habet tantam inclinationem ad suum
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410 actum sicut caritas, nec aliqua ita delectabiliter operatur. Unde
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411 maxime necesse est quod ad actum caritatis existat in nobis aliqua
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412 habitualis forma superaddita potentiae naturali, inclinans ipsam ad
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413 caritatis actum, et faciens eam prompte et delectabiliter
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414 operari.</p>
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415 <p title="II-II q. 23 a. 2 ad 1"><a name="39736"><span class=
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416 "ref">[39736] II&ordf;-IIae q. 23 a. 2 ad 1</span></a> Ad primum
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417 ergo dicendum quod ipsa essentia divina caritas est, sicut et
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418 sapientia est, et sicut bonitas est. Unde sicut dicimur boni
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419 bonitate quae Deus est, et sapientes sapientia quae Deus est, quia
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420 bonitas qua formaliter boni sumus est participatio quaedam divinae
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421 bonitatis, et sapientia qua formaliter sapientes sumus est
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422 participatio quaedam divinae sapientiae; ita etiam caritas qua
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423 formaliter diligimus proximum est quaedam participatio divinae
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424 caritatis. Hic enim modus loquendi consuetus est apud Platonicos,
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425 quorum doctrinis Augustinus fuit imbutus. Quod quidam non
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426 advertentes ex verbis eius sumpserunt occasionem errandi.</p>
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427 <p title="II-II q. 23 a. 2 ad 2"><a name="39737"><span class=
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428 "ref">[39737] II&ordf;-IIae q. 23 a. 2 ad 2</span></a> Ad secundum
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429 dicendum quod Deus est vita effective et animae per caritatem et
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430 corporis per animam, sed formaliter caritas est vita animae, sicut
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431 et anima corporis. Unde per hoc potest concludi quod, sicut anima
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diff changeset
432 immediate unitur corpori, ita caritas animae.</p>
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433 <p title="II-II q. 23 a. 2 ad 3"><a name="39738"><span class=
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diff changeset
434 "ref">[39738] II&ordf;-IIae q. 23 a. 2 ad 3</span></a> Ad tertium
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diff changeset
435 dicendum quod caritas operatur formaliter. Efficacia autem formae
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diff changeset
436 est secundum virtutem agentis qui inducit formam. Et ideo quod
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diff changeset
437 caritas non est vanitas, sed facit effectum infinitum dum coniungit
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diff changeset
438 animam Deo iustificando ipsam, hoc demonstrat infinitatem virtutis
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439 divinae, quae est caritatis auctor.</p>
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diff changeset
440 <br />
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diff changeset
441 <div class="E">Articulus 3</div>
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diff changeset
442 <p title="II-II q. 23 a. 3 arg. 1"><a name="39739"><span class=
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diff changeset
443 "ref">[39739] II&ordf;-IIae q. 23 a. 3 arg. 1</span></a> Ad tertium
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diff changeset
444 sic proceditur. Videtur quod caritas non sit virtus. Caritas enim
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diff changeset
445 est amicitia quaedam. Sed amicitia a philosophis non ponitur
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diff changeset
446 virtus, ut in libro Ethic. patet, neque enim connumeratur inter
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diff changeset
447 virtutes morales neque inter intellectuales. Ergo etiam neque
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diff changeset
448 caritas est virtus.</p>
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diff changeset
449 <p title="II-II q. 23 a. 3 arg. 2"><a name="39740"><span class=
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diff changeset
450 "ref">[39740] II&ordf;-IIae q. 23 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
451 virtus est ultimum potentiae, ut dicitur in I de caelo. Sed caritas
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452 non est ultimum; sed magis gaudium et pax. Ergo videtur quod
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diff changeset
453 caritas non sit virtus; sed magis gaudium et pax.</p>
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diff changeset
454 <p title="II-II q. 23 a. 3 arg. 3"><a name="39741"><span class=
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diff changeset
455 "ref">[39741] II&ordf;-IIae q. 23 a. 3 arg. 3</span></a> Praeterea,
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diff changeset
456 omnis virtus est quidam habitus accidentalis. Sed caritas non est
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diff changeset
457 habitus accidentalis, cum sit nobilior ipsa anima; nullum autem
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diff changeset
458 accidens est nobilius subiecto. Ergo caritas non est virtus.</p>
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diff changeset
459 <p title="II-II q. 23 a. 3 s. c."><a name="39742"><span class=
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diff changeset
460 "ref">[39742] II&ordf;-IIae q. 23 a. 3 s. c.</span></a> Sed contra
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diff changeset
461 est quod Augustinus dicit, in libro de moribus Eccles., <i>caritas
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diff changeset
462 est virtus quae, cum nostra rectissima affectio est, coniungit nos
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diff changeset
463 Deo, qua eum diligimus</i>.</p>
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diff changeset
464 <p title="II-II q. 23 a. 3 co."><a name="39743"><span class=
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diff changeset
465 "ref">[39743] II&ordf;-IIae q. 23 a. 3 co.</span></a> Respondeo
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diff changeset
466 dicendum quod humani actus bonitatem habent secundum quod
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467 regulantur debita regula et mensura, et ideo humana virtus, quae
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diff changeset
468 est principium omnium bonorum actuum hominis, consistit in
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diff changeset
469 attingendo regulam humanorum actuum. Quae quidem est duplex, ut
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diff changeset
470 supra dictum est, scilicet humana ratio, et ipse Deus. Unde sicut
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diff changeset
471 virtus moralis definitur per hoc quod est secundum rationem rectam,
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diff changeset
472 ut patet in II Ethic., ita etiam attingere Deum constituit rationem
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diff changeset
473 virtutis, sicut etiam supra dictum est de fide et spe. Unde, cum
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474 caritas attingit Deum, quia coniungit nos Deo, ut patet per
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diff changeset
475 auctoritatem Augustini inductam; consequens est caritatem esse
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diff changeset
476 virtutem.</p>
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diff changeset
477 <p title="II-II q. 23 a. 3 ad 1"><a name="39744"><span class=
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diff changeset
478 "ref">[39744] II&ordf;-IIae q. 23 a. 3 ad 1</span></a> Ad primum
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diff changeset
479 ergo dicendum quod philosophus in VIII Ethic. non negat amicitiam
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diff changeset
480 esse virtutem, sed dicit quod est virtus vel cum virtute. Posset
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diff changeset
481 enim dici quod est virtus moralis circa operationes quae sunt ad
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diff changeset
482 alium, sub alia tamen ratione quam iustitia. Nam iustitia est circa
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diff changeset
483 operationes quae sunt ad alium sub ratione debiti legalis, amicitia
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diff changeset
484 autem sub ratione cuiusdam debiti amicabilis et moralis, vel magis
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diff changeset
485 sub ratione beneficii gratuiti, ut patet per philosophum, in VIII
544e12f679ad convert to xml
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parents: 26
diff changeset
486 Ethic. Potest tamen dici quod non est virtus per se ab aliis
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diff changeset
487 distincta. Non enim habet rationem laudabilis et honesti nisi ex
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diff changeset
488 obiecto, secundum scilicet quod fundatur super honestate virtutum,
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diff changeset
489 quod patet ex hoc quod non quaelibet amicitia habet rationem
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diff changeset
490 laudabilis et honesti, sicut patet in amicitia delectabilis et
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491 utilis. Unde amicitia virtuosa magis est aliquid consequens ad
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492 virtutes quam sit virtus. Nec est simile de caritate, quae non
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diff changeset
493 fundatur principaliter super virtute humana, sed super bonitate
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diff changeset
494 divina.</p>
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diff changeset
495 <p title="II-II q. 23 a. 3 ad 2"><a name="39745"><span class=
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diff changeset
496 "ref">[39745] II&ordf;-IIae q. 23 a. 3 ad 2</span></a> Ad secundum
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diff changeset
497 dicendum quod eiusdem virtutis est diligere aliquem et gaudere de
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diff changeset
498 illo, nam gaudium amorem consequitur, ut supra habitum est, cum de
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diff changeset
499 passionibus ageretur. Et ideo magis ponitur virtus amor quam
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diff changeset
500 gaudium, quod est amoris effectus. Ultimum autem quod ponitur in
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diff changeset
501 ratione virtutis non importat ordinem effectus, sed magis ordinem
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diff changeset
502 superexcessus cuiusdam, sicut centum librae excedunt sexaginta.</p>
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parents: 26
diff changeset
503 <p title="II-II q. 23 a. 3 ad 3"><a name="39746"><span class=
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parents: 26
diff changeset
504 "ref">[39746] II&ordf;-IIae q. 23 a. 3 ad 3</span></a> Ad tertium
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diff changeset
505 dicendum quod omne accidens secundum suum esse est inferius
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diff changeset
506 substantia, quia substantia est ens per se, accidens autem in alio.
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diff changeset
507 Sed secundum rationem suae speciei, accidens quidem quod causatur
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508 ex principiis subiecti est indignius subiecto, sicut effectus
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509 causa. Accidens autem quod causatur ex participatione alicuius
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diff changeset
510 superioris naturae est dignius subiecto, inquantum est similitudo
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diff changeset
511 superioris naturae, sicut lux diaphano. Et hoc modo caritas est
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diff changeset
512 dignior anima, inquantum est participatio quaedam spiritus
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513 sancti.</p>
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diff changeset
514 <br />
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diff changeset
515 <div class="E">Articulus 4</div>
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diff changeset
516 <p title="II-II q. 23 a. 4 arg. 1"><a name="39747"><span class=
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diff changeset
517 "ref">[39747] II&ordf;-IIae q. 23 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
518 sic proceditur. Videtur quod caritas non sit virtus specialis.
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diff changeset
519 Dicit enim Hieronymus, <i>ut breviter omnem virtutis definitionem
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diff changeset
520 complectar, virtus est caritas, qua diligitur Deus et proximus</i>.
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diff changeset
521 Et Augustinus dicit, in libro de moribus Eccles., quod <i>virtus
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diff changeset
522 est ordo amoris</i>. Sed nulla virtus specialis ponitur in
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diff changeset
523 definitione virtutis communis. Ergo caritas non est specialis
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diff changeset
524 virtus.</p>
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diff changeset
525 <p title="II-II q. 23 a. 4 arg. 2"><a name="39748"><span class=
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diff changeset
526 "ref">[39748] II&ordf;-IIae q. 23 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
527 illud quod se extendit ad opera omnium virtutum non potest esse
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diff changeset
528 specialis virtus. Sed caritas se extendit ad opera omnium virtutum,
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diff changeset
529 secundum illud I ad Cor. XIII, <i>caritas patiens est, benigna
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diff changeset
530 est</i>, et cetera. Extendit etiam se ad omnia opera humana,
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parents: 26
diff changeset
531 secundum illud I ad Cor. ult., <i>omnia opera vestra in caritate
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diff changeset
532 fiant</i>. Ergo caritas non est specialis virtus.</p>
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diff changeset
533 <p title="II-II q. 23 a. 4 arg. 3"><a name="39749"><span class=
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diff changeset
534 "ref">[39749] II&ordf;-IIae q. 23 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
535 praecepta legis respondent actibus virtutum. Sed Augustinus, in
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diff changeset
536 libro de Perfect. Hum. Iust., dicit quod <i>generalis iussio est,
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diff changeset
537 diliges; et generalis prohibitio, non concupisces</i>. Ergo caritas
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parents: 26
diff changeset
538 est generalis virtus.</p>
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parents: 26
diff changeset
539 <p title="II-II q. 23 a. 4 s. c."><a name="39750"><span class=
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diff changeset
540 "ref">[39750] II&ordf;-IIae q. 23 a. 4 s. c.</span></a> Sed contra,
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diff changeset
541 nullum generale connumeratur speciali. Sed caritas connumeratur
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parents: 26
diff changeset
542 specialibus virtutibus, scilicet fidei et spei, secundum illud I ad
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diff changeset
543 Cor. XIII, <i>nunc autem manent fides, spes, caritas, tria
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diff changeset
544 haec</i>. Ergo caritas est virtus specialis.</p>
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parents: 26
diff changeset
545 <p title="II-II q. 23 a. 4 co."><a name="39751"><span class=
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diff changeset
546 "ref">[39751] II&ordf;-IIae q. 23 a. 4 co.</span></a> Respondeo
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diff changeset
547 dicendum quod actus et habitus specificantur per obiecta, ut ex
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diff changeset
548 supradictis patet. Proprium autem obiectum amoris est bonum, ut
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diff changeset
549 supra habitum est. Et ideo ubi est specialis ratio boni, ibi est
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parents: 26
diff changeset
550 specialis ratio amoris. Bonum autem divinum, inquantum est
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parents: 26
diff changeset
551 beatitudinis obiectum, habet specialem rationem boni. Et ideo amor
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diff changeset
552 caritatis, qui est amor huius boni, est specialis amor. Unde et
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diff changeset
553 caritas est specialis virtus.</p>
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parents: 26
diff changeset
554 <p title="II-II q. 23 a. 4 ad 1"><a name="39752"><span class=
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diff changeset
555 "ref">[39752] II&ordf;-IIae q. 23 a. 4 ad 1</span></a> Ad primum
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diff changeset
556 ergo dicendum quod caritas ponitur in definitione omnis virtutis,
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diff changeset
557 non quia sit essentialiter omnis virtus, sed quia ab ea dependent
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diff changeset
558 aliqualiter omnes virtutes, ut infra dicetur. Sicut etiam prudentia
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parents: 26
diff changeset
559 ponitur in definitione virtutum moralium, ut patet in II et VI
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diff changeset
560 Ethic., eo quod virtutes morales dependent a prudentia.</p>
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diff changeset
561 <p title="II-II q. 23 a. 4 ad 2"><a name="39753"><span class=
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diff changeset
562 "ref">[39753] II&ordf;-IIae q. 23 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
563 dicendum quod virtus vel ars ad quam pertinet finis ultimus,
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diff changeset
564 imperat virtutibus vel artibus ad quas pertinent alii fines
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parents: 26
diff changeset
565 secundarii, sicut militaris imperat equestri, ut dicitur in I
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diff changeset
566 Ethic. Et ideo, quia caritas habet pro obiecto ultimum finem
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diff changeset
567 humanae vitae, scilicet beatitudinem aeternam, ideo extendit se ad
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parents: 26
diff changeset
568 actus totius humanae vitae per modum imperii, non quasi immediate
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diff changeset
569 eliciens omnes actus virtutum.</p>
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parents: 26
diff changeset
570 <p title="II-II q. 23 a. 4 ad 3"><a name="39754"><span class=
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parents: 26
diff changeset
571 "ref">[39754] II&ordf;-IIae q. 23 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
572 dicendum quod praeceptum de diligendo dicitur esse iussio
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parents: 26
diff changeset
573 generalis, quia ad hoc reducuntur omnia alia praecepta sicut ad
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parents: 26
diff changeset
574 finem, secundum illud I ad Tim. I, <i>finis praecepti caritas
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parents: 26
diff changeset
575 est</i>.</p>
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parents: 26
diff changeset
576 <br />
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parents: 26
diff changeset
577 <div class="E">Articulus 5</div>
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parents: 26
diff changeset
578 <p title="II-II q. 23 a. 5 arg. 1"><a name="39755"><span class=
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parents: 26
diff changeset
579 "ref">[39755] II&ordf;-IIae q. 23 a. 5 arg. 1</span></a> Ad quintum
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parents: 26
diff changeset
580 sic proceditur. Videtur quod caritas non sit una virtus. Habitus
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parents: 26
diff changeset
581 enim distinguuntur secundum obiecta. Sed duo sunt obiecta
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diff changeset
582 caritatis, Deus et proximus, quae in infinitum ab invicem distant.
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diff changeset
583 Ergo caritas non est una virtus.</p>
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parents: 26
diff changeset
584 <p title="II-II q. 23 a. 5 arg. 2"><a name="39756"><span class=
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parents: 26
diff changeset
585 "ref">[39756] II&ordf;-IIae q. 23 a. 5 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
586 diversae rationes obiecti diversificant habitum, etiam si obiectum
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parents: 26
diff changeset
587 sit realiter idem, ut ex supradictis patet. Sed multae sunt
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parents: 26
diff changeset
588 rationes diligendi Deum, quia ex singulis beneficiis eius perceptis
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parents: 26
diff changeset
589 debitores sumus dilectionis ipsius. Ergo caritas non est una
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parents: 26
diff changeset
590 virtus.</p>
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parents: 26
diff changeset
591 <p title="II-II q. 23 a. 5 arg. 3"><a name="39757"><span class=
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parents: 26
diff changeset
592 "ref">[39757] II&ordf;-IIae q. 23 a. 5 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
593 sub caritate includitur amicitia ad proximum. Sed philosophus, in
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parents: 26
diff changeset
594 VIII Ethic., ponit diversas amicitiae species. Ergo caritas non est
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parents: 26
diff changeset
595 una virtus, sed multiplicatur in diversas species.</p>
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parents: 26
diff changeset
596 <p title="II-II q. 23 a. 5 s. c."><a name="39758"><span class=
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parents: 26
diff changeset
597 "ref">[39758] II&ordf;-IIae q. 23 a. 5 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
598 sicut obiectum fidei est Deus, ita et caritatis. Sed fides est una
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parents: 26
diff changeset
599 virtus, propter unitatem divinae veritatis, secundum illud ad
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diff changeset
600 Ephes. IV, <i>una fides</i>. Ergo etiam caritas est una virtus,
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diff changeset
601 propter unitatem divinae bonitatis.</p>
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diff changeset
602 <p title="II-II q. 23 a. 5 co."><a name="39759"><span class=
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diff changeset
603 "ref">[39759] II&ordf;-IIae q. 23 a. 5 co.</span></a> Respondeo
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diff changeset
604 dicendum quod caritas, sicut dictum est, est quaedam amicitia
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diff changeset
605 hominis ad Deum. Diversae autem amicitiarum species accipiuntur
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diff changeset
606 quidem uno modo secundum diversitatem finis, et secundum hoc
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diff changeset
607 dicuntur tres species amicitiae, scilicet amicitia utilis,
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608 delectabilis et honesti. Alio modo, secundum diversitatem
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diff changeset
609 communicationum in quibus amicitiae fundantur, sicut alia species
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diff changeset
610 amicitiae est consanguineorum, et alia concivium aut
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parents: 26
diff changeset
611 peregrinantium, quarum una fundatur super communicatione naturali,
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diff changeset
612 aliae super communicatione civili vel peregrinationis; ut patet per
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diff changeset
613 philosophum, in VIII Ethic. Neutro autem istorum modorum caritas
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diff changeset
614 potest dividi in plura. Nam caritatis finis est unus, scilicet
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diff changeset
615 divina bonitas. Est etiam et una communicatio beatitudinis
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diff changeset
616 aeternae, super quam haec amicitia fundatur. Unde relinquitur quod
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617 caritas est simpliciter una virtus, non distincta in plures
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618 species.</p>
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diff changeset
619 <p title="II-II q. 23 a. 5 ad 1"><a name="39760"><span class=
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diff changeset
620 "ref">[39760] II&ordf;-IIae q. 23 a. 5 ad 1</span></a> Ad primum
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diff changeset
621 ergo dicendum quod ratio illa directe procederet si Deus et
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622 proximus ex aequo essent caritatis obiecta. Hoc autem non est
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623 verum, sed Deus est principale obiectum caritatis, proximus autem
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624 ex caritate diligitur propter Deum.</p>
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625 <p title="II-II q. 23 a. 5 ad 2"><a name="39761"><span class=
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diff changeset
626 "ref">[39761] II&ordf;-IIae q. 23 a. 5 ad 2</span></a> Ad secundum
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diff changeset
627 dicendum quod caritate diligitur Deus propter seipsum. Unde una
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diff changeset
628 sola ratio diligendi principaliter attenditur a caritate, scilicet
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diff changeset
629 divina bonitas, quae est eius substantia, secundum illud Psalm.,
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diff changeset
630 <i>confitemini domino, quoniam bonus</i>. Aliae autem rationes ad
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diff changeset
631 diligendum inducentes, vel debitum dilectionis facientes, sunt
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632 secundariae et consequentes ex prima.</p>
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633 <p title="II-II q. 23 a. 5 ad 3"><a name="39762"><span class=
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diff changeset
634 "ref">[39762] II&ordf;-IIae q. 23 a. 5 ad 3</span></a> Ad tertium
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diff changeset
635 dicendum quod amicitiae humanae, de qua philosophus loquitur, est
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diff changeset
636 diversus finis et diversa communicatio. Quod in caritate locum non
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637 habet, ut dictum est. Et ideo non est similis ratio.</p>
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diff changeset
638 <br />
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diff changeset
639 <div class="E">Articulus 6</div>
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diff changeset
640 <p title="II-II q. 23 a. 6 arg. 1"><a name="39763"><span class=
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diff changeset
641 "ref">[39763] II&ordf;-IIae q. 23 a. 6 arg. 1</span></a> Ad sextum
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diff changeset
642 sic proceditur. Videtur quod caritas non sit excellentissima
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diff changeset
643 virtutum. Altioris enim potentiae altior est virtus, sicut et
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diff changeset
644 altior operatio. Sed intellectus est altior voluntate, et dirigit
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645 ipsam. Ergo fides, quae est in intellectu, est excellentior
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646 caritate, quae est in voluntate.</p>
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diff changeset
647 <p title="II-II q. 23 a. 6 arg. 2"><a name="39764"><span class=
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diff changeset
648 "ref">[39764] II&ordf;-IIae q. 23 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
649 illud per quod aliud operatur, videtur eo esse inferius, sicut
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diff changeset
650 minister, per quem dominus aliquid operatur, est inferior domino.
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651 <i>Sed fides per dilectionem operatur</i>, ut habetur ad Gal. V.
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652 Ergo fides est excellentior caritate.</p>
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653 <p title="II-II q. 23 a. 6 arg. 3"><a name="39765"><span class=
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diff changeset
654 "ref">[39765] II&ordf;-IIae q. 23 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
655 illud quod se habet ex additione ad aliud, videtur esse perfectius.
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656 Sed spes videtur se habere ex additione ad caritatem, nam caritatis
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657 obiectum est bonum, spei autem obiectum est bonum arduum. Ergo spes
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diff changeset
658 est excellentior caritate.</p>
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diff changeset
659 <p title="II-II q. 23 a. 6 s. c."><a name="39766"><span class=
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diff changeset
660 "ref">[39766] II&ordf;-IIae q. 23 a. 6 s. c.</span></a> Sed contra
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diff changeset
661 est quod dicitur I ad Cor. XIII, <i>maior horum est
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diff changeset
662 caritas</i>.</p>
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diff changeset
663 <p title="II-II q. 23 a. 6 co."><a name="39767"><span class=
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diff changeset
664 "ref">[39767] II&ordf;-IIae q. 23 a. 6 co.</span></a> Respondeo
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diff changeset
665 dicendum quod, cum bonum in humanis actibus attendatur secundum
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diff changeset
666 quod regulantur debita regula, necesse est quod virtus humana, quae
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diff changeset
667 est principium bonorum actuum, consistat in attingendo humanorum
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diff changeset
668 actuum regulam. Est autem duplex regula humanorum actuum, ut supra
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diff changeset
669 dictum est, scilicet ratio humana et Deus, sed Deus est prima
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diff changeset
670 regula, a qua etiam humana ratio regulanda est. Et ideo virtutes
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diff changeset
671 theologicae, quae consistunt in attingendo illam regulam primam, eo
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diff changeset
672 quod earum obiectum est Deus, excellentiores sunt virtutibus
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diff changeset
673 moralibus vel intellectualibus, quae consistunt in attingendo
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diff changeset
674 rationem humanam. Propter quod oportet quod etiam inter ipsas
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diff changeset
675 virtutes theologicas illa sit potior quae magis Deum attingit.
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diff changeset
676 Semper autem id quod est per se magis est eo quod est per aliud.
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diff changeset
677 Fides autem et spes attingunt quidem Deum secundum quod ex ipso
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678 provenit nobis vel cognitio veri vel adeptio boni, sed caritas
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diff changeset
679 attingit ipsum Deum ut in ipso sistat, non ut ex eo aliquid nobis
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diff changeset
680 proveniat. Et ideo caritas est excellentior fide et spe; et per
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diff changeset
681 consequens omnibus aliis virtutibus. Sicut etiam prudentia, quae
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diff changeset
682 attingit rationem secundum se, est excellentior quam aliae virtutes
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diff changeset
683 morales, quae attingunt rationem secundum quod ex ea medium
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diff changeset
684 constituitur in operationibus vel passionibus humanis.</p>
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diff changeset
685 <p title="II-II q. 23 a. 6 ad 1"><a name="39768"><span class=
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diff changeset
686 "ref">[39768] II&ordf;-IIae q. 23 a. 6 ad 1</span></a> Ad primum
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diff changeset
687 ergo dicendum quod operatio intellectus completur secundum quod
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diff changeset
688 intellectum est in intelligente, et ideo nobilitas operationis
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diff changeset
689 intellectualis attenditur secundum mensuram intellectus. Operatio
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diff changeset
690 autem voluntatis, et cuiuslibet virtutis appetitivae, perficitur in
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diff changeset
691 inclinatione appetentis ad rem sicut ad terminum. Ideo dignitas
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diff changeset
692 operationis appetitivae attenditur secundum rem quae est obiectum
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diff changeset
693 operationis. Ea autem quae sunt infra animam nobiliori modo sunt in
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diff changeset
694 anima quam in seipsis, quia unumquodque est in aliquo per modum
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diff changeset
695 eius in quo est, ut habetur in libro de causis, quae vero sunt
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diff changeset
696 supra animam nobiliori modo sunt in seipsis quam sint in anima. Et
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diff changeset
697 ideo eorum quae sunt infra nos nobilior est cognitio quam dilectio,
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diff changeset
698 propter quod philosophus, in X Ethic., praetulit virtutes
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diff changeset
699 intellectuales moralibus. Sed eorum quae sunt supra nos, et
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diff changeset
700 praecipue dilectio Dei, cognitioni praefertur. Et ideo caritas est
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diff changeset
701 excellentior fide.</p>
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diff changeset
702 <p title="II-II q. 23 a. 6 ad 2"><a name="39769"><span class=
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diff changeset
703 "ref">[39769] II&ordf;-IIae q. 23 a. 6 ad 2</span></a> Ad secundum
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diff changeset
704 dicendum quod fides non operatur per dilectionem sicut per
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diff changeset
705 instrumentum, ut dominus per servum; sed sicut per formam propriam.
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diff changeset
706 Et ideo ratio non sequitur.</p>
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diff changeset
707 <p title="II-II q. 23 a. 6 ad 3"><a name="39770"><span class=
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diff changeset
708 "ref">[39770] II&ordf;-IIae q. 23 a. 6 ad 3</span></a> Ad tertium
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diff changeset
709 dicendum quod idem bonum est obiectum caritatis et spei, sed
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diff changeset
710 caritas importat unionem ad illud bonum, spes autem distantiam
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diff changeset
711 quandam ab eo. Et inde est quod caritas non respicit illud bonum ut
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diff changeset
712 arduum sicut spes, quod enim iam unitum est non habet rationem
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diff changeset
713 ardui. Et ex hoc apparet quod caritas est perfectior spe.</p>
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parents: 26
diff changeset
714 <br />
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parents: 26
diff changeset
715 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
716 <p title="II-II q. 23 a. 7 arg. 1"><a name="39771"><span class=
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diff changeset
717 "ref">[39771] II&ordf;-IIae q. 23 a. 7 arg. 1</span></a> Ad
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diff changeset
718 septimum sic proceditur. Videtur quod sine caritate possit esse
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diff changeset
719 aliqua vera virtus. Virtutis enim proprium est bonum actum
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parents: 26
diff changeset
720 producere. Sed illi qui non habent caritatem faciunt aliquos bonos
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parents: 26
diff changeset
721 actus, puta dum nudum vestiunt, famelicum pascunt et similia
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diff changeset
722 operantur. Ergo sine caritate potest esse aliqua vera virtus.</p>
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diff changeset
723 <p title="II-II q. 23 a. 7 arg. 2"><a name="39772"><span class=
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diff changeset
724 "ref">[39772] II&ordf;-IIae q. 23 a. 7 arg. 2</span></a> Praeterea,
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diff changeset
725 caritas non potest esse sine fide, procedit enim ex fide non ficta,
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diff changeset
726 ut apostolus dicit, I Tim. I. Sed in infidelibus potest esse vera
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diff changeset
727 castitas, dum concupiscentias cohibent; et vera iustitia, dum recte
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diff changeset
728 iudicant. Ergo vera virtus potest esse sine caritate.</p>
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diff changeset
729 <p title="II-II q. 23 a. 7 arg. 3"><a name="39773"><span class=
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diff changeset
730 "ref">[39773] II&ordf;-IIae q. 23 a. 7 arg. 3</span></a> Praeterea,
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diff changeset
731 scientia et ars quaedam virtutes sunt, ut patet in VI Ethic. Sed
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diff changeset
732 huiusmodi inveniuntur in hominibus peccatoribus non habentibus
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parents: 26
diff changeset
733 caritatem. Ergo vera virtus potest esse sine caritate.</p>
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diff changeset
734 <p title="II-II q. 23 a. 7 s. c."><a name="39774"><span class=
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diff changeset
735 "ref">[39774] II&ordf;-IIae q. 23 a. 7 s. c.</span></a> Sed contra
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diff changeset
736 est quod apostolus dicit, I ad Cor. XIII, <i>si distribuero in
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parents: 26
diff changeset
737 cibos pauperum omnes facultates meas, et si tradidero corpus meum
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diff changeset
738 ita ut ardeam, caritatem autem non habeam, nihil mihi prodest</i>.
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diff changeset
739 Sed virtus vera multum prodest, secundum illud Sap. VIII,
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diff changeset
740 <i>sobrietatem et iustitiam docet, prudentiam et virtutem, quibus
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diff changeset
741 in vita nihil est utilius hominibus</i>. Ergo sine caritate vera
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diff changeset
742 virtus esse non potest.</p>
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diff changeset
743 <p title="II-II q. 23 a. 7 co."><a name="39775"><span class=
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diff changeset
744 "ref">[39775] II&ordf;-IIae q. 23 a. 7 co.</span></a> Respondeo
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diff changeset
745 dicendum quod virtus ordinatur ad bonum, ut supra habitum est.
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diff changeset
746 Bonum autem principaliter est finis, nam ea quae sunt ad finem non
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diff changeset
747 dicuntur bona nisi in ordine ad finem. Sicut ergo duplex est finis,
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parents: 26
diff changeset
748 unus ultimus et alius proximus, ita etiam est duplex bonum, unum
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parents: 26
diff changeset
749 quidem ultimum, et aliud proximum et particulare. Ultimum quidem et
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diff changeset
750 principale bonum hominis est Dei fruitio, secundum illud Psalm.,
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diff changeset
751 <i>mihi adhaerere Deo bonum est</i>, et ad hoc ordinatur homo per
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diff changeset
752 caritatem. Bonum autem secundarium et quasi particulare hominis
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parents: 26
diff changeset
753 potest esse duplex, unum quidem quod est vere bonum, utpote
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parents: 26
diff changeset
754 ordinabile, quantum est in se, ad principale bonum, quod est
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parents: 26
diff changeset
755 ultimus finis; aliud autem est bonum apparens et non verum, quia
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parents: 26
diff changeset
756 abducit a finali bono. Sic igitur patet quod virtus vera
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parents: 26
diff changeset
757 simpliciter est illa quae ordinat ad principale bonum hominis,
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diff changeset
758 sicut etiam philosophus, in VII Physic., dicit quod virtus est
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diff changeset
759 dispositio perfecti ad optimum. Et sic nulla vera virtus potest
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diff changeset
760 esse sine caritate. Sed si accipiatur virtus secundum quod est in
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parents: 26
diff changeset
761 ordine ad aliquem finem particularem, sic potest aliqua virtus dici
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parents: 26
diff changeset
762 sine caritate, inquantum ordinatur ad aliquod particulare bonum.
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diff changeset
763 Sed si illud particulare bonum non sit verum bonum, sed apparens,
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diff changeset
764 virtus etiam quae est in ordine ad hoc bonum non erit vera virtus,
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diff changeset
765 sed falsa similitudo virtutis, sicut <i>non est vera virtus
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diff changeset
766 avarorum prudentia, qua excogitant diversa genera lucellorum; et
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diff changeset
767 avarorum iustitia, qua gravium damnorum metu contemnunt aliena; et
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diff changeset
768 avarorum temperantia, qua luxuriae, quoniam sumptuosa est, cohibent
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diff changeset
769 appetitum; et avarorum fortitudo, qua, ut ait Horatius, per mare
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diff changeset
770 pauperiem fugiunt, per saxa, per ignes</i>, ut Augustinus dicit, in
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diff changeset
771 IV Lib. contra Iulian. Si vero illud bonum particulare sit verum
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parents: 26
diff changeset
772 bonum, puta conservatio civitatis vel aliquid huiusmodi, erit
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parents: 26
diff changeset
773 quidem vera virtus, sed imperfecta, nisi referatur ad finale et
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parents: 26
diff changeset
774 perfectum bonum. Et secundum hoc simpliciter vera virtus sine
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parents: 26
diff changeset
775 caritate esse non potest.</p>
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parents: 26
diff changeset
776 <p title="II-II q. 23 a. 7 ad 1"><a name="39776"><span class=
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diff changeset
777 "ref">[39776] II&ordf;-IIae q. 23 a. 7 ad 1</span></a> Ad primum
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diff changeset
778 ergo dicendum quod actus alicuius caritate carentis potest esse
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parents: 26
diff changeset
779 duplex. Unus quidem secundum hoc quod caritate caret, utpote cum
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parents: 26
diff changeset
780 facit aliquid in ordine ad id per quod caret caritate. Et talis
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parents: 26
diff changeset
781 actus semper est malus, sicut Augustinus dicit, in IV contra
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parents: 26
diff changeset
782 Iulian., quod actus infidelis, inquantum est infidelis, semper est
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parents: 26
diff changeset
783 peccatum; etiam si nudum operiat vel quidquid aliud huiusmodi
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parents: 26
diff changeset
784 faciat, ordinans ad finem suae infidelitatis. Alius autem potest
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parents: 26
diff changeset
785 esse actus carentis caritate non secundum id quod caritate caret,
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parents: 26
diff changeset
786 sed secundum quod habet aliquod aliud donum Dei, vel fidem vel
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parents: 26
diff changeset
787 spem, vel etiam naturae bonum, quod non totum per peccatum
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parents: 26
diff changeset
788 tollitur, ut supra dictum est. Et secundum hoc sine caritate potest
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parents: 26
diff changeset
789 quidem esse aliquis actus bonus ex suo genere, non tamen perfecte
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parents: 26
diff changeset
790 bonus, quia deest debita ordinatio ad ultimum finem.</p>
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parents: 26
diff changeset
791 <p title="II-II q. 23 a. 7 ad 2"><a name="39777"><span class=
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parents: 26
diff changeset
792 "ref">[39777] II&ordf;-IIae q. 23 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
793 dicendum quod, cum finis se habeat in agibilibus sicut principium
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parents: 26
diff changeset
794 in speculativis, sicut non potest esse simpliciter vera scientia si
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parents: 26
diff changeset
795 desit recta aestimatio de primo et indemonstrabili principio; ita
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parents: 26
diff changeset
796 non potest esse simpliciter vera iustitia aut vera castitas si
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parents: 26
diff changeset
797 desit ordinatio debita ad finem, quae est per caritatem,
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parents: 26
diff changeset
798 quantumcumque aliquis se recte circa alia habeat.</p>
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parents: 26
diff changeset
799 <p title="II-II q. 23 a. 7 ad 3"><a name="39778"><span class=
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parents: 26
diff changeset
800 "ref">[39778] II&ordf;-IIae q. 23 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
801 dicendum quod scientia et ars de sui ratione important ordinem ad
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diff changeset
802 aliquod particulare bonum, non autem ultimum finem humanae vitae,
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parents: 26
diff changeset
803 sicut virtutes morales, quae simpliciter faciunt hominem bonum, ut
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diff changeset
804 supra dictum est. Et ideo non est similis ratio.</p>
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parents: 26
diff changeset
805 <br />
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parents: 26
diff changeset
806 <div class="E">Articulus 8</div>
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parents: 26
diff changeset
807 <p title="II-II q. 23 a. 8 arg. 1"><a name="39779"><span class=
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parents: 26
diff changeset
808 "ref">[39779] II&ordf;-IIae q. 23 a. 8 arg. 1</span></a> Ad octavum
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parents: 26
diff changeset
809 sic proceditur. Videtur quod caritas non sit forma virtutum. Forma
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diff changeset
810 enim alicuius rei vel est exemplaris, vel est essentialis. Sed
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parents: 26
diff changeset
811 caritas non est forma exemplaris virtutum aliarum, quia sic
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parents: 26
diff changeset
812 oporteret quod aliae virtutes essent eiusdem speciei cum ipsa.
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parents: 26
diff changeset
813 Similiter etiam non est forma essentialis aliarum virtutum, quia
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parents: 26
diff changeset
814 non distingueretur ab aliis. Ergo nullo modo est forma
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parents: 26
diff changeset
815 virtutum.</p>
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parents: 26
diff changeset
816 <p title="II-II q. 23 a. 8 arg. 2"><a name="39780"><span class=
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diff changeset
817 "ref">[39780] II&ordf;-IIae q. 23 a. 8 arg. 2</span></a> Praeterea,
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diff changeset
818 caritas comparatur ad alias virtutes ut radix et fundamentum,
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diff changeset
819 secundum illud Ephes. III, <i>in caritate radicati et fundati</i>.
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diff changeset
820 Radix autem vel fundamentum non habet rationem formae, sed magis
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parents: 26
diff changeset
821 rationem materiae, quia est prima pars in generatione. Ergo caritas
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parents: 26
diff changeset
822 non est forma virtutum.</p>
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parents: 26
diff changeset
823 <p title="II-II q. 23 a. 8 arg. 3"><a name="39781"><span class=
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diff changeset
824 "ref">[39781] II&ordf;-IIae q. 23 a. 8 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
825 forma et finis et efficiens non incidunt in idem numero, ut patet
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parents: 26
diff changeset
826 in II Physic. Sed caritas dicitur finis et mater virtutum. Ergo non
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diff changeset
827 debet dici forma virtutum.</p>
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parents: 26
diff changeset
828 <p title="II-II q. 23 a. 8 s. c."><a name="39782"><span class=
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diff changeset
829 "ref">[39782] II&ordf;-IIae q. 23 a. 8 s. c.</span></a> Sed contra
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diff changeset
830 est quod Ambrosius dicit caritatem esse formam virtutum.</p>
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parents: 26
diff changeset
831 <p title="II-II q. 23 a. 8 co."><a name="39783"><span class=
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parents: 26
diff changeset
832 "ref">[39783] II&ordf;-IIae q. 23 a. 8 co.</span></a> Respondeo
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parents: 26
diff changeset
833 dicendum quod in moralibus forma actus attenditur principaliter ex
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parents: 26
diff changeset
834 parte finis, cuius ratio est quia principium moralium actuum est
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parents: 26
diff changeset
835 voluntas, cuius obiectum et quasi forma est finis. Semper autem
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parents: 26
diff changeset
836 forma actus consequitur formam agentis. Unde oportet quod in
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parents: 26
diff changeset
837 moralibus id quod dat actui ordinem ad finem, det ei et formam.
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parents: 26
diff changeset
838 Manifestum est autem secundum praedicta quod per caritatem
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parents: 26
diff changeset
839 ordinantur actus omnium aliarum virtutum ad ultimum finem. Et
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parents: 26
diff changeset
840 secundum hoc ipsa dat formam actibus omnium aliarum virtutum. Et
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parents: 26
diff changeset
841 pro tanto dicitur esse forma virtutum, nam et ipsae virtutes
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parents: 26
diff changeset
842 dicuntur in ordine ad actus formatos.</p>
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parents: 26
diff changeset
843 <p title="II-II q. 23 a. 8 ad 1"><a name="39784"><span class=
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parents: 26
diff changeset
844 "ref">[39784] II&ordf;-IIae q. 23 a. 8 ad 1</span></a> Ad primum
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parents: 26
diff changeset
845 ergo dicendum quod caritas dicitur esse forma aliarum virtutum non
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parents: 26
diff changeset
846 quidem exemplariter aut essentialiter, sed magis effective,
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parents: 26
diff changeset
847 inquantum scilicet omnibus formam imponit secundum modum
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diff changeset
848 praedictum.</p>
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parents: 26
diff changeset
849 <p title="II-II q. 23 a. 8 ad 2"><a name="39785"><span class=
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parents: 26
diff changeset
850 "ref">[39785] II&ordf;-IIae q. 23 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
851 dicendum quod caritas comparatur fundamento et radici inquantum ex
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parents: 26
diff changeset
852 ea sustentantur et nutriuntur omnes aliae virtutes, et non secundum
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parents: 26
diff changeset
853 rationem qua fundamentum et radix habent rationem causae
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parents: 26
diff changeset
854 materialis.</p>
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parents: 26
diff changeset
855 <p title="II-II q. 23 a. 8 ad 3"><a name="39786"><span class=
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parents: 26
diff changeset
856 "ref">[39786] II&ordf;-IIae q. 23 a. 8 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
857 dicendum quod caritas dicitur finis aliarum virtutum quia omnes
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parents: 26
diff changeset
858 alias virtutes ordinat ad finem suum. Et quia mater est quae in se
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parents: 26
diff changeset
859 concipit ex alio, ex hac ratione dicitur mater aliarum virtutum,
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parents: 26
diff changeset
860 quia ex appetitu finis ultimi concipit actus aliarum virtutum,
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diff changeset
861 imperando ipsos.</p>
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parents: 26
diff changeset
862 <br />
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diff changeset
863 <div class="D">Quaestio 24</div>
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diff changeset
864 <div class="G">Prooemium</div>
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diff changeset
865 <p title="II-II q. 24 pr."><a name="39787"><span class=
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diff changeset
866 "ref">[39787] II&ordf;-IIae q. 24 pr.</span></a> Deinde
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diff changeset
867 considerandum est de caritate in comparatione ad subiectum. Et
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diff changeset
868 circa hoc quaeruntur duodecim. Primo, utrum caritas sit in
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parents: 26
diff changeset
869 voluntate tanquam in subiecto. Secundo, utrum caritas causetur in
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parents: 26
diff changeset
870 homine ex actibus praecedentibus, vel ex infusione divina. Tertio,
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parents: 26
diff changeset
871 utrum infundatur secundum capacitatem naturalium. Quarto, utrum
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parents: 26
diff changeset
872 augeatur in habente ipsam. Quinto, utrum augeatur per additionem.
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parents: 26
diff changeset
873 Sexto, utrum quolibet actu augeatur. Septimo, utrum augeatur in
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diff changeset
874 infinitum. Octavo, utrum caritas viae possit esse perfecta. Nono,
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parents: 26
diff changeset
875 de diversis gradibus caritatis. Decimo, utrum caritas possit
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parents: 26
diff changeset
876 diminui. Undecimo, utrum caritas semel habita possit amitti.
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diff changeset
877 Duodecimo, utrum amittatur per unum actum peccati mortalis.</p>
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parents: 26
diff changeset
878 <br />
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parents: 26
diff changeset
879 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
880 <p title="II-II q. 24 a. 1 arg. 1"><a name="39788"><span class=
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parents: 26
diff changeset
881 "ref">[39788] II&ordf;-IIae q. 24 a. 1 arg. 1</span></a> Ad primum
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parents: 26
diff changeset
882 sic proceditur. Videtur quod voluntas non sit subiectum caritatis.
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parents: 26
diff changeset
883 Caritas enim amor quidam est. Sed amor, secundum philosophum, est
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parents: 26
diff changeset
884 in concupiscibili. Ergo et caritas est in concupiscibili, et non in
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parents: 26
diff changeset
885 voluntate.</p>
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parents: 26
diff changeset
886 <p title="II-II q. 24 a. 1 arg. 2"><a name="39789"><span class=
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parents: 26
diff changeset
887 "ref">[39789] II&ordf;-IIae q. 24 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
888 caritas est principalissima virtutum, ut supra dictum est. Sed
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parents: 26
diff changeset
889 subiectum virtutis est ratio. Ergo videtur quod caritas sit in
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parents: 26
diff changeset
890 ratione, et non in voluntate.</p>
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parents: 26
diff changeset
891 <p title="II-II q. 24 a. 1 arg. 3"><a name="39790"><span class=
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parents: 26
diff changeset
892 "ref">[39790] II&ordf;-IIae q. 24 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
893 caritas se extendit ad omnes actus humanos, secundum illud I ad
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parents: 26
diff changeset
894 Cor. ult., <i>omnia vestra in caritate fiant</i>. Sed principium
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parents: 26
diff changeset
895 humanorum actuum est liberum arbitrium. Ergo videtur quod caritas
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parents: 26
diff changeset
896 maxime sit in libero arbitrio sicut in subiecto, et non in
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parents: 26
diff changeset
897 voluntate.</p>
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diff changeset
898 <p title="II-II q. 24 a. 1 s. c."><a name="39791"><span class=
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diff changeset
899 "ref">[39791] II&ordf;-IIae q. 24 a. 1 s. c.</span></a> Sed contra
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parents: 26
diff changeset
900 est quod obiectum caritatis est bonum, quod etiam est obiectum
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parents: 26
diff changeset
901 voluntatis. Ergo caritas est in voluntate sicut in subiecto.</p>
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parents: 26
diff changeset
902 <p title="II-II q. 24 a. 1 co."><a name="39792"><span class=
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parents: 26
diff changeset
903 "ref">[39792] II&ordf;-IIae q. 24 a. 1 co.</span></a> Respondeo
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diff changeset
904 dicendum quod, cum duplex sit appetitus, scilicet sensitivus et
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parents: 26
diff changeset
905 intellectivus, qui dicitur voluntas, ut in primo habitum est;
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parents: 26
diff changeset
906 utriusque obiectum est bonum, sed diversimode. Nam obiectum
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parents: 26
diff changeset
907 appetitus sensitivi est bonum per sensum apprehensum, obiectum vero
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parents: 26
diff changeset
908 appetitus intellectivi, vel voluntatis, est bonum sub communi
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parents: 26
diff changeset
909 ratione boni, prout est apprehensibile ab intellectu. Caritatis
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parents: 26
diff changeset
910 autem obiectum non est aliquod bonum sensibile, sed bonum divinum,
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parents: 26
diff changeset
911 quod solo intellectu cognoscitur. Et ideo caritatis subiectum non
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parents: 26
diff changeset
912 est appetitus sensitivus, sed appetitus intellectivus, idest
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parents: 26
diff changeset
913 voluntas.</p>
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parents: 26
diff changeset
914 <p title="II-II q. 24 a. 1 ad 1"><a name="39793"><span class=
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diff changeset
915 "ref">[39793] II&ordf;-IIae q. 24 a. 1 ad 1</span></a> Ad primum
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parents: 26
diff changeset
916 ergo dicendum quod concupiscibilis est pars appetitus sensitivi,
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diff changeset
917 non autem appetitus intellectivi, ut in primo ostensum est. Unde
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diff changeset
918 amor qui est in concupiscibili est amor sensitivi boni. Ad bonum
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parents: 26
diff changeset
919 autem divinum, quod est intelligibile, concupiscibilis se extendere
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parents: 26
diff changeset
920 non potest, sed sola voluntas. Et ideo concupiscibilis subiectum
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parents: 26
diff changeset
921 caritatis esse non potest.</p>
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parents: 26
diff changeset
922 <p title="II-II q. 24 a. 1 ad 2"><a name="39794"><span class=
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diff changeset
923 "ref">[39794] II&ordf;-IIae q. 24 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
924 dicendum quod voluntas etiam, secundum philosophum, in III de
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parents: 26
diff changeset
925 anima, in ratione est. Et ideo per hoc quod caritas est in
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parents: 26
diff changeset
926 voluntate non est aliena a ratione. Tamen ratio non est regula
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parents: 26
diff changeset
927 caritatis, sicut humanarum virtutum, sed regulatur a Dei sapientia,
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parents: 26
diff changeset
928 et excedit regulam rationis humanae, secundum illud Ephes. III,
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parents: 26
diff changeset
929 <i>supereminentem scientiae caritatem Christi</i>. Unde non est in
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parents: 26
diff changeset
930 ratione neque sicut in subiecto, sicut prudentia; neque sicut in
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parents: 26
diff changeset
931 regulante, sicut iustitia vel temperantia; sed solum per quandam
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parents: 26
diff changeset
932 affinitatem voluntatis ad rationem.</p>
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diff changeset
933 <p title="II-II q. 24 a. 1 ad 3"><a name="39795"><span class=
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parents: 26
diff changeset
934 "ref">[39795] II&ordf;-IIae q. 24 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
935 dicendum quod liberum arbitrium non est alia potentia a voluntate,
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parents: 26
diff changeset
936 ut in primo dictum est. Et tamen caritas non est in voluntate
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parents: 26
diff changeset
937 secundum rationem liberi arbitrii, cuius actus est eligere,
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diff changeset
938 <i>electio enim est eorum quae sunt ad finem, voluntas autem est
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parents: 26
diff changeset
939 ipsius finis</i>, ut dicitur in III Ethic. Unde caritas, cuius
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parents: 26
diff changeset
940 obiectum est finis ultimus, magis debet dici esse in voluntate quam
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parents: 26
diff changeset
941 in libero arbitrio.</p>
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parents: 26
diff changeset
942 <br />
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parents: 26
diff changeset
943 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
944 <p title="II-II q. 24 a. 2 arg. 1"><a name="39796"><span class=
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parents: 26
diff changeset
945 "ref">[39796] II&ordf;-IIae q. 24 a. 2 arg. 1</span></a> Ad
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parents: 26
diff changeset
946 secundum sic proceditur. Videtur quod caritas non causetur in nobis
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parents: 26
diff changeset
947 ex infusione. Illud enim quod est commune omnibus creaturis,
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parents: 26
diff changeset
948 naturaliter hominibus inest. Sed sicut Dionysius dicit, in IV cap.
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parents: 26
diff changeset
949 de Div. Nom., <i>omnibus diligibile et amabile est bonum
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parents: 26
diff changeset
950 divinum</i>, quod est obiectum caritatis. Ergo caritas inest nobis
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parents: 26
diff changeset
951 naturaliter, et non ex infusione.</p>
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parents: 26
diff changeset
952 <p title="II-II q. 24 a. 2 arg. 2"><a name="39797"><span class=
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parents: 26
diff changeset
953 "ref">[39797] II&ordf;-IIae q. 24 a. 2 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
954 quanto aliquid est magis diligibile, tanto facilius diligi potest.
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parents: 26
diff changeset
955 Sed Deus est maxime diligibilis, cum sit summe bonus. Ergo facilius
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parents: 26
diff changeset
956 est ipsum diligere quam alia. Sed ad alia diligenda non indigemus
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parents: 26
diff changeset
957 aliquo habitu infuso. Ergo nec etiam ad diligendum Deum.</p>
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parents: 26
diff changeset
958 <p title="II-II q. 24 a. 2 arg. 3"><a name="39798"><span class=
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parents: 26
diff changeset
959 "ref">[39798] II&ordf;-IIae q. 24 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
960 apostolus dicit, I ad Tim. I, <i>finis praecepti est caritas de
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parents: 26
diff changeset
961 corde bono et conscientia pura et fide non ficta</i>. Sed haec tria
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parents: 26
diff changeset
962 pertinent ad actus humanos. Ergo caritas causatur in nobis ex
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parents: 26
diff changeset
963 actibus praecedentibus, et non ex infusione.</p>
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parents: 26
diff changeset
964 <p title="II-II q. 24 a. 2 s. c."><a name="39799"><span class=
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parents: 26
diff changeset
965 "ref">[39799] II&ordf;-IIae q. 24 a. 2 s. c.</span></a> Sed contra
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parents: 26
diff changeset
966 est quod apostolus dicit, Rom. V, <i>caritas Dei diffusa est in
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parents: 26
diff changeset
967 cordibus nostris per spiritum sanctum, qui datus est nobis</i>.</p>
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parents: 26
diff changeset
968 <p title="II-II q. 24 a. 2 co."><a name="39800"><span class=
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parents: 26
diff changeset
969 "ref">[39800] II&ordf;-IIae q. 24 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
970 dicendum quod, sicut dictum est, caritas est amicitia quaedam
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parents: 26
diff changeset
971 hominis ad Deum fundata super communicationem beatitudinis
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parents: 26
diff changeset
972 aeternae. Haec autem communicatio non est secundum bona naturalia,
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diff changeset
973 sed secundum dona gratuita, quia, ut dicitur Rom. VI, <i>gratia Dei
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parents: 26
diff changeset
974 vita aeterna</i>. Unde et ipsa caritas facultatem naturae excedit.
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parents: 26
diff changeset
975 Quod autem excedit naturae facultatem non potest esse neque
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diff changeset
976 naturale neque per potentias naturales acquisitum, quia effectus
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parents: 26
diff changeset
977 naturalis non transcendit suam causam. Unde caritas non potest
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parents: 26
diff changeset
978 neque naturaliter nobis inesse, neque per vires naturales est
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parents: 26
diff changeset
979 acquisita, sed per infusionem spiritus sancti, qui est amor patris
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parents: 26
diff changeset
980 et filii, cuius participatio in nobis est ipsa caritas creata,
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parents: 26
diff changeset
981 sicut supra dictum est.</p>
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parents: 26
diff changeset
982 <p title="II-II q. 24 a. 2 ad 1"><a name="39801"><span class=
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parents: 26
diff changeset
983 "ref">[39801] II&ordf;-IIae q. 24 a. 2 ad 1</span></a> Ad primum
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parents: 26
diff changeset
984 ergo dicendum quod Dionysius loquitur de dilectione Dei quae
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parents: 26
diff changeset
985 fundatur super communicatione naturalium bonorum, et ideo
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parents: 26
diff changeset
986 naturaliter omnibus inest. Sed caritas fundatur super quadam
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parents: 26
diff changeset
987 communicatione supernaturali. Unde non est similis ratio.</p>
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parents: 26
diff changeset
988 <p title="II-II q. 24 a. 2 ad 2"><a name="39802"><span class=
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parents: 26
diff changeset
989 "ref">[39802] II&ordf;-IIae q. 24 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
990 dicendum quod sicut Deus secundum se est maxime cognoscibilis, non
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parents: 26
diff changeset
991 tamen nobis, propter defectum nostrae cognitionis, quae dependet a
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parents: 26
diff changeset
992 rebus sensibilibus; ita etiam Deus in se est maxime diligibilis
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parents: 26
diff changeset
993 inquantum est obiectum beatitudinis, sed hoc modo non est maxime
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parents: 26
diff changeset
994 diligibilis a nobis, propter inclinationem affectus nostri ad
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parents: 26
diff changeset
995 visibilia bona. Unde oportet quod ad Deum hoc modo maxime
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parents: 26
diff changeset
996 diligendum nostris cordibus caritas infundatur.</p>
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parents: 26
diff changeset
997 <p title="II-II q. 24 a. 2 ad 3"><a name="39803"><span class=
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parents: 26
diff changeset
998 "ref">[39803] II&ordf;-IIae q. 24 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
999 dicendum quod cum caritas dicitur in nobis procedere <i>ex corde
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parents: 26
diff changeset
1000 bono et conscientia pura et fide non ficta</i>, hoc referendum est
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parents: 26
diff changeset
1001 ad actum caritatis, qui ex praemissis excitatur. Vel etiam hoc
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parents: 26
diff changeset
1002 dicitur quia huiusmodi actus disponunt hominem ad recipiendum
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parents: 26
diff changeset
1003 caritatis infusionem. Et similiter etiam dicendum est de eo quod
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parents: 26
diff changeset
1004 Augustinus dicit, quod timor introducit caritatem, et de hoc quod
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parents: 26
diff changeset
1005 dicitur in Glossa Matth. I, quod <i>fides generat spem, et spes
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parents: 26
diff changeset
1006 caritatem</i>.</p>
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parents: 26
diff changeset
1007 <br />
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parents: 26
diff changeset
1008 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1009 <p title="II-II q. 24 a. 3 arg. 1"><a name="39804"><span class=
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parents: 26
diff changeset
1010 "ref">[39804] II&ordf;-IIae q. 24 a. 3 arg. 1</span></a> Ad tertium
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parents: 26
diff changeset
1011 sic proceditur. Videtur quod caritas infundatur secundum
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parents: 26
diff changeset
1012 quantitatem naturalium. Dicitur enim Matth. XXV quod <i>dedit
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parents: 26
diff changeset
1013 unicuique secundum propriam virtutem</i>. Sed caritatem nulla
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parents: 26
diff changeset
1014 virtus praecedit in homine nisi naturalis, quia sine caritate nulla
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parents: 26
diff changeset
1015 est virtus, ut dictum est. Ergo secundum capacitatem virtutis
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parents: 26
diff changeset
1016 naturalis infunditur homini caritas a Deo.</p>
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parents: 26
diff changeset
1017 <p title="II-II q. 24 a. 3 arg. 2"><a name="39805"><span class=
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parents: 26
diff changeset
1018 "ref">[39805] II&ordf;-IIae q. 24 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
1019 omnium ordinatorum ad invicem secundum proportionatur primo, sicut
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parents: 26
diff changeset
1020 videmus quod in rebus materialibus forma proportionatur materiae,
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diff changeset
1021 et in donis gratuitis gloria proportionatur gratiae. Sed caritas,
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diff changeset
1022 cum sit perfectio naturae, comparatur ad capacitatem naturalem
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diff changeset
1023 sicut secundum ad primum. Ergo videtur quod caritas infundatur
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parents: 26
diff changeset
1024 secundum naturalium capacitatem.</p>
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parents: 26
diff changeset
1025 <p title="II-II q. 24 a. 3 arg. 3"><a name="39806"><span class=
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parents: 26
diff changeset
1026 "ref">[39806] II&ordf;-IIae q. 24 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1027 homines et Angeli secundum eandem rationem caritatem participant,
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diff changeset
1028 quia in utrisque est similis beatitudinis ratio, ut habetur Matth.
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parents: 26
diff changeset
1029 XXII, et Luc. XX. Sed in Angelis caritas et alia dona gratuita sunt
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parents: 26
diff changeset
1030 data secundum capacitatem naturalium; ut Magister dicit, III dist.
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parents: 26
diff changeset
1031 II Lib. Sent. Ergo idem etiam videtur esse in hominibus.</p>
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parents: 26
diff changeset
1032 <p title="II-II q. 24 a. 3 s. c."><a name="39807"><span class=
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parents: 26
diff changeset
1033 "ref">[39807] II&ordf;-IIae q. 24 a. 3 s. c.</span></a> Sed contra
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diff changeset
1034 est quod dicitur Ioan. III, <i>spiritus ubi vult spirat</i>; et I
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parents: 26
diff changeset
1035 ad Cor. XII, <i>haec omnia operatur unus et idem spiritus, dividens
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parents: 26
diff changeset
1036 singulis prout vult</i>. Ergo caritas datur non secundum
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parents: 26
diff changeset
1037 capacitatem naturalium, sed secundum voluntatem spiritus sua dona
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diff changeset
1038 distribuentis.</p>
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parents: 26
diff changeset
1039 <p title="II-II q. 24 a. 3 co."><a name="39808"><span class=
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parents: 26
diff changeset
1040 "ref">[39808] II&ordf;-IIae q. 24 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
1041 dicendum quod uniuscuiusque quantitas dependet a propria causa rei,
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parents: 26
diff changeset
1042 quia universalior causa effectum maiorem producit. Caritas autem,
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parents: 26
diff changeset
1043 cum superexcedat proportionem naturae humanae, ut dictum est, non
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diff changeset
1044 dependet ex aliqua naturali virtute, sed ex sola gratia spiritus
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diff changeset
1045 sancti eam infundentis. Et ideo quantitas caritatis non dependet ex
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parents: 26
diff changeset
1046 conditione naturae vel ex capacitate naturalis virtutis, sed solum
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parents: 26
diff changeset
1047 ex voluntate spiritus sancti distribuentis sua dona prout vult.
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parents: 26
diff changeset
1048 Unde et apostolus dicit, ad Ephes. IV, <i>unicuique nostrum data
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parents: 26
diff changeset
1049 est gratia secundum mensuram donationis Christi</i>.</p>
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parents: 26
diff changeset
1050 <p title="II-II q. 24 a. 3 ad 1"><a name="39809"><span class=
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parents: 26
diff changeset
1051 "ref">[39809] II&ordf;-IIae q. 24 a. 3 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1052 ergo dicendum quod illa virtus secundum quam sua dona Deus dat
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parents: 26
diff changeset
1053 unicuique, est dispositio vel praeparatio praecedens, sive conatus
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parents: 26
diff changeset
1054 gratiam accipientis. Sed hanc etiam dispositionem vel conatum
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parents: 26
diff changeset
1055 praevenit spiritus sanctus, movens mentem hominis vel plus vel
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parents: 26
diff changeset
1056 minus secundum suam voluntatem. Unde et apostolus dicit, ad Coloss.
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parents: 26
diff changeset
1057 I, <i>qui dignos nos fecit in partem sortis sanctorum in
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parents: 26
diff changeset
1058 lumine</i>.</p>
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diff changeset
1059 <p title="II-II q. 24 a. 3 ad 2"><a name="39810"><span class=
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parents: 26
diff changeset
1060 "ref">[39810] II&ordf;-IIae q. 24 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1061 dicendum quod forma non excedit proportionem materiae, sed sunt
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parents: 26
diff changeset
1062 eiusdem generis. Similiter etiam gratia et gloria ad idem genus
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diff changeset
1063 referuntur, quia gratia nihil est aliud quam quaedam inchoatio
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parents: 26
diff changeset
1064 gloriae in nobis. Sed caritas et natura non pertinent ad idem
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diff changeset
1065 genus. Et ideo non est similis ratio.</p>
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parents: 26
diff changeset
1066 <p title="II-II q. 24 a. 3 ad 3"><a name="39811"><span class=
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parents: 26
diff changeset
1067 "ref">[39811] II&ordf;-IIae q. 24 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1068 dicendum quod Angelus est naturae intellectualis, et secundum suam
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parents: 26
diff changeset
1069 conditionem competit ei ut totaliter feratur in omne id in quod
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parents: 26
diff changeset
1070 fertur, ut in primo habitum est. Et ideo in superioribus Angelis
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parents: 26
diff changeset
1071 fuit maior conatus et ad bonum in perseverantibus et ad malum in
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parents: 26
diff changeset
1072 cadentibus. Et ideo superiorum Angelorum persistentes facti sunt
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diff changeset
1073 meliores et cadentes facti sunt peiores aliis. Sed homo est
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parents: 26
diff changeset
1074 rationalis naturae, cui competit esse quandoque in potentia et
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parents: 26
diff changeset
1075 quandoque in actu. Et ideo non oportet quod feratur totaliter in id
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diff changeset
1076 in quod fertur; sed eius qui habet meliora naturalia potest esse
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diff changeset
1077 minor conatus, et e converso. Et ideo non est simile.</p>
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diff changeset
1078 <br />
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parents: 26
diff changeset
1079 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
1080 <p title="II-II q. 24 a. 4 arg. 1"><a name="39812"><span class=
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parents: 26
diff changeset
1081 "ref">[39812] II&ordf;-IIae q. 24 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
1082 sic proceditur. Videtur quod caritas augeri non possit. Nihil enim
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diff changeset
1083 augetur nisi quantum. Duplex autem est quantitas, scilicet
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parents: 26
diff changeset
1084 dimensiva, et virtualis. Quarum prima caritati non convenit, cum
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diff changeset
1085 sit quaedam spiritualis perfectio. Virtualis autem quantitas
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parents: 26
diff changeset
1086 attenditur secundum obiecta, secundum quae caritas non crescit,
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parents: 26
diff changeset
1087 quia minima caritas diligit omnia quae sunt ex caritate diligenda.
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diff changeset
1088 Ergo caritas non augetur.</p>
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parents: 26
diff changeset
1089 <p title="II-II q. 24 a. 4 arg. 2"><a name="39813"><span class=
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parents: 26
diff changeset
1090 "ref">[39813] II&ordf;-IIae q. 24 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
1091 illud quod est in termino non recipit augmentum. Sed caritas est in
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parents: 26
diff changeset
1092 termino, quasi maxima virtutum existens et summus amor optimi boni.
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diff changeset
1093 Ergo caritas augeri non potest.</p>
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parents: 26
diff changeset
1094 <p title="II-II q. 24 a. 4 arg. 3"><a name="39814"><span class=
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parents: 26
diff changeset
1095 "ref">[39814] II&ordf;-IIae q. 24 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
1096 augmentum quidam motus est. Ergo quod augetur movetur. Quod ergo
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parents: 26
diff changeset
1097 augetur essentialiter movetur essentialiter. Sed non movetur
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parents: 26
diff changeset
1098 essentialiter nisi quod corrumpitur vel generatur. Ergo caritas non
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diff changeset
1099 potest augeri essentialiter, nisi forte de novo generetur vel
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parents: 26
diff changeset
1100 corrumpatur, quod est inconveniens.</p>
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parents: 26
diff changeset
1101 <p title="II-II q. 24 a. 4 s. c."><a name="39815"><span class=
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parents: 26
diff changeset
1102 "ref">[39815] II&ordf;-IIae q. 24 a. 4 s. c.</span></a> Sed contra
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diff changeset
1103 est quod Augustinus dicit, super Ioan., quod <i>caritas meretur
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parents: 26
diff changeset
1104 augeri, ut aucta mereatur et perfici</i>.</p>
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parents: 26
diff changeset
1105 <p title="II-II q. 24 a. 4 co."><a name="39816"><span class=
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parents: 26
diff changeset
1106 "ref">[39816] II&ordf;-IIae q. 24 a. 4 co.</span></a> Respondeo
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diff changeset
1107 dicendum quod caritas viae potest augeri. Ex hoc enim dicimur esse
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diff changeset
1108 viatores quod in Deum tendimus, qui est ultimus finis nostrae
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diff changeset
1109 beatitudinis. In hac autem via tanto magis procedimus quanto Deo
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parents: 26
diff changeset
1110 magis propinquamus, cui non appropinquatur passibus corporis, sed
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parents: 26
diff changeset
1111 affectibus mentis. Hanc autem propinquitatem facit caritas, quia
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parents: 26
diff changeset
1112 per ipsam mens Deo unitur. Et ideo de ratione caritatis viae est ut
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diff changeset
1113 possit augeri, si enim non posset augeri, iam cessaret viae
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parents: 26
diff changeset
1114 processus. Et ideo apostolus caritatem viam nominat, dicens I ad
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diff changeset
1115 Cor. XII, <i>adhuc excellentiorem viam vobis demonstro</i>.</p>
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diff changeset
1116 <p title="II-II q. 24 a. 4 ad 1"><a name="39817"><span class=
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diff changeset
1117 "ref">[39817] II&ordf;-IIae q. 24 a. 4 ad 1</span></a> Ad primum
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diff changeset
1118 ergo dicendum quod caritati non convenit quantitas dimensiva, sed
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diff changeset
1119 solum quantitas virtualis. Quae non solum attenditur secundum
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parents: 26
diff changeset
1120 numerum obiectorum, ut scilicet plura vel pauciora diligantur, sed
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diff changeset
1121 etiam secundum intensionem actus, ut magis vel minus aliquid
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diff changeset
1122 diligatur. Et hoc modo virtualis quantitas caritatis augetur.</p>
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diff changeset
1123 <p title="II-II q. 24 a. 4 ad 2"><a name="39818"><span class=
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diff changeset
1124 "ref">[39818] II&ordf;-IIae q. 24 a. 4 ad 2</span></a> Ad secundum
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diff changeset
1125 dicendum quod caritas est in summo ex parte obiecti, inquantum
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diff changeset
1126 scilicet eius obiectum est summum bonum, et ex hoc sequitur quod
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diff changeset
1127 ipsa sit excellentior aliis virtutibus. Sed non est omnis caritas
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diff changeset
1128 in summo quantum ad intensionem actus.</p>
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diff changeset
1129 <p title="II-II q. 24 a. 4 ad 3"><a name="39819"><span class=
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diff changeset
1130 "ref">[39819] II&ordf;-IIae q. 24 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1131 dicendum quod quidam dixerunt caritatem non augeri secundum suam
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diff changeset
1132 essentiam, sed solum secundum radicationem in subiecto, vel
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diff changeset
1133 secundum fervorem. Sed hi propriam vocem ignoraverunt. Cum enim sit
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diff changeset
1134 accidens, eius esse est inesse, unde nihil est aliud ipsam secundum
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diff changeset
1135 essentiam augeri quam eam magis inesse subiecto, quod est eam magis
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parents: 26
diff changeset
1136 radicari in subiecto. Similiter etiam ipsa essentialiter est virtus
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diff changeset
1137 ordinata ad actum, unde idem est ipsam augeri secundum essentiam et
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diff changeset
1138 ipsam habere efficaciam ad producendum ferventioris dilectionis
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diff changeset
1139 actum. Augetur ergo essentialiter non quidem ita quod esse incipiat
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diff changeset
1140 vel esse desinat in subiecto, sicut obiectio procedit, sed ita quod
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diff changeset
1141 magis in subiecto esse incipiat.</p>
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parents: 26
diff changeset
1142 <br />
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parents: 26
diff changeset
1143 <div class="E">Articulus 5</div>
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parents: 26
diff changeset
1144 <p title="II-II q. 24 a. 5 arg. 1"><a name="39820"><span class=
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diff changeset
1145 "ref">[39820] II&ordf;-IIae q. 24 a. 5 arg. 1</span></a> Ad quintum
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diff changeset
1146 sic proceditur. Videtur quod caritas augeatur per additionem. Sicut
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diff changeset
1147 enim est augmentum secundum quantitatem corporalem, ita secundum
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diff changeset
1148 quantitatem virtualem. Sed augmentum quantitatis corporalis fit per
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parents: 26
diff changeset
1149 additionem, dicit enim philosophus, in I de Gen., quod <i>augmentum
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diff changeset
1150 est praeexistenti magnitudini additamentum</i>. Ergo etiam
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diff changeset
1151 augmentum caritatis, quod est secundum virtualem quantitatem, erit
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diff changeset
1152 per additionem.</p>
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diff changeset
1153 <p title="II-II q. 24 a. 5 arg. 2"><a name="39821"><span class=
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diff changeset
1154 "ref">[39821] II&ordf;-IIae q. 24 a. 5 arg. 2</span></a> Praeterea,
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diff changeset
1155 caritas in anima est quoddam spirituale lumen, secundum illud I
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diff changeset
1156 Ioan. II, <i>qui diligit fratrem suum in lumine manet</i>. Sed
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diff changeset
1157 lumen crescit in aere per additionem, sicut in domo lumen crescit
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diff changeset
1158 alia candela superaccensa. Ergo etiam caritas crescit in anima per
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parents: 26
diff changeset
1159 additionem.</p>
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diff changeset
1160 <p title="II-II q. 24 a. 5 arg. 3"><a name="39822"><span class=
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diff changeset
1161 "ref">[39822] II&ordf;-IIae q. 24 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
1162 augere caritatem ad Deum pertinet, sicut et ipsam creare, secundum
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diff changeset
1163 illud II ad Cor. IX, <i>augebit incrementa frugum iustitiae
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diff changeset
1164 vestrae</i>. Sed Deus primo infundendo caritatem aliquid facit in
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diff changeset
1165 anima quod ibi prius non erat. Ergo etiam augendo caritatem aliquid
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diff changeset
1166 ibi facit quod prius non erat. Ergo caritas augetur per
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diff changeset
1167 additionem.</p>
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diff changeset
1168 <p title="II-II q. 24 a. 5 s. c."><a name="39823"><span class=
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diff changeset
1169 "ref">[39823] II&ordf;-IIae q. 24 a. 5 s. c.</span></a> Sed contra
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diff changeset
1170 est quod caritas est forma simplex. Simplex autem simplici additum
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diff changeset
1171 non facit aliquid maius, ut probatur in VI Physic. Ergo caritas non
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diff changeset
1172 augetur per additionem.</p>
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parents: 26
diff changeset
1173 <p title="II-II q. 24 a. 5 co."><a name="39824"><span class=
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diff changeset
1174 "ref">[39824] II&ordf;-IIae q. 24 a. 5 co.</span></a> Respondeo
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diff changeset
1175 dicendum quod omnis additio est alicuius ad aliquid. Unde in omni
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diff changeset
1176 additione oportet saltem praeintelligere distinctionem eorum quorum
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diff changeset
1177 unum additur alteri, ante ipsam additionem. Si igitur caritas
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diff changeset
1178 addatur caritati, oportet praesupponi caritatem additam ut
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diff changeset
1179 distinctam a caritate cui additur, non quidem ex necessitate
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diff changeset
1180 secundum esse, sed saltem secundum intellectum. Posset enim Deus
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diff changeset
1181 etiam quantitatem corporalem augere addendo aliquam magnitudinem
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diff changeset
1182 non prius existentem, sed tunc creatam, quae quamvis prius non
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diff changeset
1183 fuerit in rerum natura, habet tamen in se unde eius distinctio
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diff changeset
1184 intelligi possit a quantitate cui additur. Si igitur caritas
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diff changeset
1185 addatur caritati, oportet praesupponere, ad minus secundum
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diff changeset
1186 intellectum, distinctionem unius caritatis ab alia. Distinctio
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diff changeset
1187 autem in formis est duplex, una quidem secundum speciem; alia autem
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diff changeset
1188 secundum numerum. Distinctio quidem secundum speciem in habitibus
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diff changeset
1189 est secundum diversitatem obiectorum, distinctio vero secundum
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diff changeset
1190 numerum est secundum diversitatem subiecti. Potest igitur
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diff changeset
1191 contingere quod aliquis habitus per additionem augeatur dum
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diff changeset
1192 extenditur ad quaedam obiecta ad quae prius se non extendebat, et
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diff changeset
1193 sic augetur scientia geometriae in eo qui de novo incipit scire
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diff changeset
1194 aliqua geometricalia quae prius nesciebat. Hoc autem non potest
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diff changeset
1195 dici de caritate, quia etiam minima caritas se extendit ad omnia
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diff changeset
1196 illa quae sunt ex caritate diligenda. Non ergo talis additio in
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diff changeset
1197 augmento caritatis potest intelligi praesupposita distinctione
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diff changeset
1198 secundum speciem caritatis additae ad eam cui superadditur.
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diff changeset
1199 Relinquitur ergo, si fiat additio caritatis ad caritatem, quod hoc
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diff changeset
1200 fit praesupposita distinctione secundum numerum, quae est secundum
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diff changeset
1201 diversitatem subiectorum, sicut albedo augetur per hoc quod album
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diff changeset
1202 additur albo, quamvis hoc augmento non fiat aliquid magis album.
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diff changeset
1203 Sed hoc in proposito dici non potest. Quia subiectum caritatis non
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diff changeset
1204 est nisi mens rationalis, unde tale caritatis augmentum fieri non
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diff changeset
1205 posset nisi per hoc quod una mens rationalis alteri adderetur, quod
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diff changeset
1206 est impossibile. Quamvis etiam si esset possibile tale augmentum,
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diff changeset
1207 faceret maiorem diligentem, non autem magis diligentem. Relinquitur
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diff changeset
1208 ergo quod nullo modo caritas augeri potest per additionem caritatis
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diff changeset
1209 ad caritatem, sicut quidam ponunt. Sic ergo caritas augetur solum
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diff changeset
1210 per hoc quod subiectum magis ac magis participat caritatem, idest
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diff changeset
1211 secundum quod magis reducitur in actum illius et magis subditur
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diff changeset
1212 illi. Hic enim est modus augmenti proprius cuiuslibet formae quae
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diff changeset
1213 intenditur, eo quod esse huiusmodi formae totaliter consistit in eo
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diff changeset
1214 quod inhaeret susceptibili. Et ideo, cum magnitudo rei consequitur
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diff changeset
1215 esse ipsius, formam esse maiorem hoc est eam magis inesse
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diff changeset
1216 susceptibili, non autem aliam formam advenire. Hoc enim esset si
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diff changeset
1217 forma haberet aliquam quantitatem ex seipsa, non per comparationem
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diff changeset
1218 ad subiectum. Sic igitur et caritas augetur per hoc quod intenditur
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diff changeset
1219 in subiecto, et hoc est ipsam augeri secundum essentiam, non autem
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diff changeset
1220 per hoc quod caritas addatur caritati.</p>
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diff changeset
1221 <p title="II-II q. 24 a. 5 ad 1"><a name="39825"><span class=
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diff changeset
1222 "ref">[39825] II&ordf;-IIae q. 24 a. 5 ad 1</span></a> Ad primum
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diff changeset
1223 ergo dicendum quod quantitas corporalis habet aliquid inquantum est
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diff changeset
1224 quantitas; et aliquid inquantum est forma accidentalis. Inquantum
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diff changeset
1225 est quantitas, habet quod sit distinguibilis secundum situm vel
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diff changeset
1226 secundum numerum. Et ideo hoc modo consideratur augmentum
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parents: 26
diff changeset
1227 magnitudinis per additionem; ut patet in animalibus. Inquantum vero
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diff changeset
1228 est forma accidentalis, est distinguibilis solum secundum
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diff changeset
1229 subiectum. Et secundum hoc habet proprium augmentum, sicut et aliae
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diff changeset
1230 formae accidentales, per modum intensionis eius in subiecto, sicut
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diff changeset
1231 patet in his quae rarefiunt, ut probat philosophus, in IV Physic.
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diff changeset
1232 Et similiter etiam scientia habet quantitatem, inquantum est
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diff changeset
1233 habitus, ex parte obiectorum. Et sic augetur per additionem,
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diff changeset
1234 inquantum aliquis plura cognoscit. Habet etiam quantitatem,
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diff changeset
1235 inquantum est quaedam forma accidentalis, ex eo quod inest
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diff changeset
1236 subiecto. Et secundum hoc augetur in eo qui certius eadem scibilia
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diff changeset
1237 cognoscit nunc quam prius. Similiter etiam et caritas habet
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parents: 26
diff changeset
1238 duplicem quantitatem. Sed secundum eam quae est ex parte obiecti,
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diff changeset
1239 non augetur, ut dictum est. Unde relinquitur quod per solam
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diff changeset
1240 intensionem augeatur.</p>
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diff changeset
1241 <p title="II-II q. 24 a. 5 ad 2"><a name="39826"><span class=
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parents: 26
diff changeset
1242 "ref">[39826] II&ordf;-IIae q. 24 a. 5 ad 2</span></a> Ad secundum
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diff changeset
1243 dicendum quod additio luminis ad lumen potest intelligi in aere
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diff changeset
1244 propter diversitatem luminarium causantium lumen. Sed talis
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diff changeset
1245 distinctio non habet locum in proposito, quia non est nisi unum
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diff changeset
1246 luminare influens lumen caritatis.</p>
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diff changeset
1247 <p title="II-II q. 24 a. 5 ad 3"><a name="39827"><span class=
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diff changeset
1248 "ref">[39827] II&ordf;-IIae q. 24 a. 5 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1249 dicendum quod infusio caritatis importat quandam mutationem
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diff changeset
1250 secundum habere caritatem et non habere, et ideo oportet quod
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diff changeset
1251 aliquid adveniat quod prius non infuit. Sed augmentatio caritatis
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parents: 26
diff changeset
1252 importat mutationem secundum minus aut magis habere. Et ideo non
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diff changeset
1253 oportet quod aliquid insit quod prius non infuerit, sed quod magis
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diff changeset
1254 insit quod prius minus inerat. Et hoc est quod facit Deus caritatem
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diff changeset
1255 augendo, scilicet quod magis insit, et quod perfectius similitudo
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diff changeset
1256 spiritus sancti participetur in anima.</p>
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parents: 26
diff changeset
1257 <br />
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parents: 26
diff changeset
1258 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
1259 <p title="II-II q. 24 a. 6 arg. 1"><a name="39828"><span class=
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parents: 26
diff changeset
1260 "ref">[39828] II&ordf;-IIae q. 24 a. 6 arg. 1</span></a> Ad sextum
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diff changeset
1261 sic proceditur. Videtur quod quolibet actu caritatis caritas
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diff changeset
1262 augeatur. Quod enim potest id quod maius est, potest id quod minus
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diff changeset
1263 est. Sed quilibet actus caritatis meretur vitam aeternam, quae
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diff changeset
1264 maius est quam simplex caritatis augmentum, quia vita aeterna
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diff changeset
1265 includit caritatis perfectionem. Ergo multo magis quilibet actus
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diff changeset
1266 caritatis caritatem auget.</p>
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diff changeset
1267 <p title="II-II q. 24 a. 6 arg. 2"><a name="39829"><span class=
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diff changeset
1268 "ref">[39829] II&ordf;-IIae q. 24 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
1269 sicuti habitus virtutum acquisitarum generatur ex actibus, ita
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diff changeset
1270 etiam augmentum caritatis causatur per actus caritatis. Sed
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diff changeset
1271 quilibet actus virtuosus operatur ad virtutis generationem. Ergo
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diff changeset
1272 etiam quilibet actus caritatis operatur ad caritatis augmentum.</p>
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diff changeset
1273 <p title="II-II q. 24 a. 6 arg. 3"><a name="39830"><span class=
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diff changeset
1274 "ref">[39830] II&ordf;-IIae q. 24 a. 6 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1275 Gregorius dicit quod in via Dei stare retrocedere est. Sed nullus,
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diff changeset
1276 dum movetur actu caritatis, retrocedit. Ergo quicumque movetur actu
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parents: 26
diff changeset
1277 caritatis, procedit in via Dei. Ergo quolibet actu caritatis
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parents: 26
diff changeset
1278 caritas augetur.</p>
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parents: 26
diff changeset
1279 <p title="II-II q. 24 a. 6 s. c."><a name="39831"><span class=
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parents: 26
diff changeset
1280 "ref">[39831] II&ordf;-IIae q. 24 a. 6 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1281 est quod effectus non excedit virtutem causae. Sed quandoque
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parents: 26
diff changeset
1282 aliquis actus caritatis cum aliquo tepore vel remissione emittitur.
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parents: 26
diff changeset
1283 Non ergo perducit ad excellentiorem caritatem, sed magis disponit
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parents: 26
diff changeset
1284 ad minorem.</p>
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parents: 26
diff changeset
1285 <p title="II-II q. 24 a. 6 co."><a name="39832"><span class=
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parents: 26
diff changeset
1286 "ref">[39832] II&ordf;-IIae q. 24 a. 6 co.</span></a> Respondeo
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parents: 26
diff changeset
1287 dicendum quod augmentum spirituale caritatis quodammodo simile est
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diff changeset
1288 augmento corporali. Augmentum autem corporale in animalibus et
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parents: 26
diff changeset
1289 plantis non est motus continuus, ita scilicet quod, si aliquid
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parents: 26
diff changeset
1290 tantum augetur in tanto tempore, necesse sit quod proportionaliter
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parents: 26
diff changeset
1291 in qualibet parte illius temporis aliquid augeatur, sicut contingit
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parents: 26
diff changeset
1292 in motu locali, sed per aliquod tempus natura operatur disponens ad
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parents: 26
diff changeset
1293 augmentum et nihil augens actu, et postmodum producit in effectum
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parents: 26
diff changeset
1294 id ad quod disposuerat, augendo animal vel plantam in actu. Ita
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parents: 26
diff changeset
1295 etiam non quolibet actu caritatis caritas actu augetur, sed
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parents: 26
diff changeset
1296 quilibet actus caritatis disponit ad caritatis augmentum, inquantum
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parents: 26
diff changeset
1297 ex uno actu caritatis homo redditur promptior iterum ad agendum
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parents: 26
diff changeset
1298 secundum caritatem; et, habilitate crescente, homo prorumpit in
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parents: 26
diff changeset
1299 actum ferventiorem dilectionis, quo conetur ad caritatis profectum;
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parents: 26
diff changeset
1300 et tunc caritas augetur in actu.</p>
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parents: 26
diff changeset
1301 <p title="II-II q. 24 a. 6 ad 1"><a name="39833"><span class=
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parents: 26
diff changeset
1302 "ref">[39833] II&ordf;-IIae q. 24 a. 6 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1303 ergo dicendum quod quilibet actus caritatis meretur vitam aeternam,
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parents: 26
diff changeset
1304 non quidem statim exhibendam, sed suo tempore. Similiter etiam
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parents: 26
diff changeset
1305 quilibet actus caritatis meretur caritatis augmentum, non tamen
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parents: 26
diff changeset
1306 statim augetur, sed quando aliquis conatur ad huiusmodi
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parents: 26
diff changeset
1307 augmentum.</p>
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parents: 26
diff changeset
1308 <p title="II-II q. 24 a. 6 ad 2"><a name="39834"><span class=
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parents: 26
diff changeset
1309 "ref">[39834] II&ordf;-IIae q. 24 a. 6 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1310 dicendum quod etiam in generatione virtutis acquisitae non quilibet
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parents: 26
diff changeset
1311 actus complet generationem virtutis, sed quilibet operatur ad eam
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parents: 26
diff changeset
1312 ut disponens, et ultimus, qui est perfectior, agens in virtute
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parents: 26
diff changeset
1313 omnium praecedentium, reducit eam in actum. Sicut etiam est in
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parents: 26
diff changeset
1314 multis guttis cavantibus lapidem.</p>
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parents: 26
diff changeset
1315 <p title="II-II q. 24 a. 6 ad 3"><a name="39835"><span class=
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parents: 26
diff changeset
1316 "ref">[39835] II&ordf;-IIae q. 24 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1317 dicendum quod in via Dei procedit aliquis non solum dum actu
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parents: 26
diff changeset
1318 caritas eius augetur, sed etiam dum disponitur ad augmentum.</p>
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parents: 26
diff changeset
1319 <br />
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parents: 26
diff changeset
1320 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
1321 <p title="II-II q. 24 a. 7 arg. 1"><a name="39836"><span class=
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parents: 26
diff changeset
1322 "ref">[39836] II&ordf;-IIae q. 24 a. 7 arg. 1</span></a> Ad
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parents: 26
diff changeset
1323 septimum sic proceditur. Videtur quod caritas non augeatur in
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parents: 26
diff changeset
1324 infinitum. Omnis enim motus est ad aliquem finem et terminum, ut
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parents: 26
diff changeset
1325 dicitur in II Metaphys. Sed augmentum caritatis est quidam motus.
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parents: 26
diff changeset
1326 Ergo tendit ad aliquem finem et terminum. Non ergo caritas in
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parents: 26
diff changeset
1327 infinitum augetur.</p>
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parents: 26
diff changeset
1328 <p title="II-II q. 24 a. 7 arg. 2"><a name="39837"><span class=
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parents: 26
diff changeset
1329 "ref">[39837] II&ordf;-IIae q. 24 a. 7 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1330 nulla forma excedit capacitatem sui subiecti. Sed capacitas
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diff changeset
1331 creaturae rationalis, quae est subiectum caritatis, est finita.
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diff changeset
1332 Ergo caritas in infinitum augeri non potest.</p>
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parents: 26
diff changeset
1333 <p title="II-II q. 24 a. 7 arg. 3"><a name="39838"><span class=
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parents: 26
diff changeset
1334 "ref">[39838] II&ordf;-IIae q. 24 a. 7 arg. 3</span></a> Praeterea,
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diff changeset
1335 omne finitum per continuum augmentum potest pertingere ad
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parents: 26
diff changeset
1336 quantitatem alterius finiti quantumcumque maioris, nisi forte id
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parents: 26
diff changeset
1337 quod accrescit per augmentum semper sit minus et minus; sicut
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parents: 26
diff changeset
1338 philosophus dicit, in III Physic., quod si uni lineae addatur quod
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parents: 26
diff changeset
1339 subtrahitur ab alia linea quae in infinitum dividitur, in infinitum
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parents: 26
diff changeset
1340 additione facta, nunquam pertingetur ad quandam determinatam
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parents: 26
diff changeset
1341 quantitatem quae est composita ex duabus lineis, scilicet divisa et
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parents: 26
diff changeset
1342 ea cui additur quod ex alia subtrahitur. Quod in proposito non
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parents: 26
diff changeset
1343 contingit, non enim necesse est ut secundum caritatis augmentum sit
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parents: 26
diff changeset
1344 minus quam prius; sed magis probabile est quod sit aequale aut
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parents: 26
diff changeset
1345 maius. Cum ergo caritas patriae sit quiddam finitum, si caritas
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parents: 26
diff changeset
1346 viae in infinitum augeri potest, sequitur quod caritas viae possit
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parents: 26
diff changeset
1347 adaequare caritatem patriae, quod est inconveniens. Non ergo
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parents: 26
diff changeset
1348 caritas viae in infinitum potest augeri.</p>
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parents: 26
diff changeset
1349 <p title="II-II q. 24 a. 7 s. c."><a name="39839"><span class=
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parents: 26
diff changeset
1350 "ref">[39839] II&ordf;-IIae q. 24 a. 7 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1351 est quod apostolus dicit, ad Philipp. III. <i>Non quod iam
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parents: 26
diff changeset
1352 acceperim, aut iam perfectus sim, sequor autem si quo modo
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parents: 26
diff changeset
1353 comprehendam</i>. Ubi dicit Glossa, <i>nemo fidelium, etsi multum
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parents: 26
diff changeset
1354 profecerit, dicat, sufficit mihi. Qui enim hoc dicit, exit de via
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parents: 26
diff changeset
1355 ante finem</i>. Ergo semper in via caritas potest magis ac magis
544e12f679ad convert to xml
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parents: 26
diff changeset
1356 augeri.</p>
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parents: 26
diff changeset
1357 <p title="II-II q. 24 a. 7 co."><a name="39840"><span class=
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parents: 26
diff changeset
1358 "ref">[39840] II&ordf;-IIae q. 24 a. 7 co.</span></a> Respondeo
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parents: 26
diff changeset
1359 dicendum quod terminus augmento alicuius formae potest praefigi
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parents: 26
diff changeset
1360 tripliciter. Uno modo, ex ratione ipsius formae, quae habet
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parents: 26
diff changeset
1361 terminatam mensuram, ad quam cum perventum fuerit, non potest ultra
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parents: 26
diff changeset
1362 procedi in forma, sed si ultra processum fuerit, pervenietur ad
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parents: 26
diff changeset
1363 aliam formam, sicut patet in pallore, cuius terminos per continuam
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parents: 26
diff changeset
1364 alterationem aliquis transit, vel ad albedinem vel ad nigredinem
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parents: 26
diff changeset
1365 perveniens. Alio modo, ex parte agentis, cuius virtus non se
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parents: 26
diff changeset
1366 extendit ad ulterius augendum formam in subiecto. Tertio, ex parte
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parents: 26
diff changeset
1367 subiecti, quod non est capax amplioris perfectionis. Nullo autem
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parents: 26
diff changeset
1368 istorum modorum imponitur terminus augmento caritatis in statu
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parents: 26
diff changeset
1369 viae. Ipsa enim caritas secundum rationem propriae speciei terminum
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parents: 26
diff changeset
1370 augmenti non habet, est enim participatio quaedam infinitae
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parents: 26
diff changeset
1371 caritatis, quae est spiritus sanctus. Similiter etiam causa augens
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parents: 26
diff changeset
1372 caritatem est infinitae virtutis, scilicet Deus. Similiter etiam ex
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parents: 26
diff changeset
1373 parte subiecti terminus huic augmento praefigi non potest, quia
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parents: 26
diff changeset
1374 semper, caritate excrescente, superexcrescit habilitas ad ulterius
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parents: 26
diff changeset
1375 augmentum. Unde relinquitur quod caritatis augmento nullus terminus
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diff changeset
1376 praefigi possit in hac vita.</p>
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parents: 26
diff changeset
1377 <p title="II-II q. 24 a. 7 ad 1"><a name="39841"><span class=
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parents: 26
diff changeset
1378 "ref">[39841] II&ordf;-IIae q. 24 a. 7 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1379 ergo dicendum quod augmentum caritatis est ad aliquem finem, sed
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diff changeset
1380 ille finis non est in hac vita, sed in futura.</p>
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parents: 26
diff changeset
1381 <p title="II-II q. 24 a. 7 ad 2"><a name="39842"><span class=
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parents: 26
diff changeset
1382 "ref">[39842] II&ordf;-IIae q. 24 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1383 dicendum quod capacitas creaturae spiritualis per caritatem
544e12f679ad convert to xml
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parents: 26
diff changeset
1384 augetur, quia per ipsam cor dilatatur, secundum illud II ad Cor.
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parents: 26
diff changeset
1385 VI, <i>cor nostrum dilatatum est</i>. Et ideo adhuc ulterius manet
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parents: 26
diff changeset
1386 habilitas ad maius augmentum.</p>
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parents: 26
diff changeset
1387 <p title="II-II q. 24 a. 7 ad 3"><a name="39843"><span class=
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parents: 26
diff changeset
1388 "ref">[39843] II&ordf;-IIae q. 24 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1389 dicendum quod ratio illa procedit in his quae habent quantitatem
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parents: 26
diff changeset
1390 eiusdem rationis, non autem in his quae habent diversam rationem
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parents: 26
diff changeset
1391 quantitatis; sicut linea, quantumcumque crescat, non attingit
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parents: 26
diff changeset
1392 quantitatem superficiei. Non est autem eadem ratio quantitatis
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parents: 26
diff changeset
1393 caritatis viae, quae sequitur cognitionem fidei, et caritatis
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parents: 26
diff changeset
1394 patriae, quae sequitur visionem apertam. Unde ratio non
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parents: 26
diff changeset
1395 sequitur.</p>
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parents: 26
diff changeset
1396 <br />
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parents: 26
diff changeset
1397 <div class="E">Articulus 8</div>
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parents: 26
diff changeset
1398 <p title="II-II q. 24 a. 8 arg. 1"><a name="39844"><span class=
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parents: 26
diff changeset
1399 "ref">[39844] II&ordf;-IIae q. 24 a. 8 arg. 1</span></a> Ad octavum
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parents: 26
diff changeset
1400 sic proceditur. Videtur quod caritas in hac vita non possit esse
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parents: 26
diff changeset
1401 perfecta. Maxime enim haec perfectio in apostolis fuisset. Sed in
544e12f679ad convert to xml
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parents: 26
diff changeset
1402 eis non fuit, dicit enim apostolus, ad Philipp. III, <i>non quod
544e12f679ad convert to xml
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parents: 26
diff changeset
1403 iam conprehenderim aut perfectus sim</i>. Ergo caritas in hac vita
544e12f679ad convert to xml
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parents: 26
diff changeset
1404 perfecta esse non potest.</p>
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parents: 26
diff changeset
1405 <p title="II-II q. 24 a. 8 arg. 2"><a name="39845"><span class=
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parents: 26
diff changeset
1406 "ref">[39845] II&ordf;-IIae q. 24 a. 8 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1407 Augustinus dicit, in libro octoginta trium quaest., quod
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parents: 26
diff changeset
1408 <i>nutrimentum caritatis est diminutio cupiditatis; perfectio,
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parents: 26
diff changeset
1409 nulla cupiditas</i>. Sed hoc non potest esse in hac vita, in qua
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parents: 26
diff changeset
1410 sine peccato vivere non possumus, secundum illud I Ioan. I, <i>si
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parents: 26
diff changeset
1411 dixerimus quia peccatum non habemus, nos ipsos seducimus</i>, omne
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parents: 26
diff changeset
1412 autem peccatum ex aliqua inordinata cupiditate procedit. Ergo in
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diff changeset
1413 hac vita caritas perfecta esse non potest.</p>
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diff changeset
1414 <p title="II-II q. 24 a. 8 arg. 3"><a name="39846"><span class=
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parents: 26
diff changeset
1415 "ref">[39846] II&ordf;-IIae q. 24 a. 8 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1416 illud quod iam perfectum est non habet ulterius crescere. Sed
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parents: 26
diff changeset
1417 caritas in hac vita semper potest augeri, ut dictum est. Ergo
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parents: 26
diff changeset
1418 caritas in hac vita non potest esse perfecta.</p>
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parents: 26
diff changeset
1419 <p title="II-II q. 24 a. 8 s. c."><a name="39847"><span class=
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parents: 26
diff changeset
1420 "ref">[39847] II&ordf;-IIae q. 24 a. 8 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1421 est quod Augustinus dicit, super Prim. Canonic. Ioan., <i>caritas
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parents: 26
diff changeset
1422 cum fuerit roborata, perficitur, cum ad perfectionem pervenerit,
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parents: 26
diff changeset
1423 dicit, cupio dissolvi et esse cum Christo</i>. Sed hoc possibile
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parents: 26
diff changeset
1424 est in hac vita, sicut in Paulo fuit. Ergo caritas in hac vita
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parents: 26
diff changeset
1425 potest esse perfecta.</p>
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diff changeset
1426 <p title="II-II q. 24 a. 8 co."><a name="39848"><span class=
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parents: 26
diff changeset
1427 "ref">[39848] II&ordf;-IIae q. 24 a. 8 co.</span></a> Respondeo
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parents: 26
diff changeset
1428 dicendum quod perfectio caritatis potest intelligi dupliciter, uno
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parents: 26
diff changeset
1429 modo, ex parte diligibilis; alio modo, ex parte diligentis. Ex
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parents: 26
diff changeset
1430 parte quidem diligibilis perfecta est caritas ut diligatur aliquid
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parents: 26
diff changeset
1431 quantum diligibile est. Deus autem tantum diligibilis est quantum
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parents: 26
diff changeset
1432 bonus est. Bonitas autem eius est infinita. Unde infinite
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diff changeset
1433 diligibilis est. Nulla autem creatura potest eum diligere infinite,
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diff changeset
1434 cum quaelibet virtus creata sit finita. Unde per hunc modum nullius
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diff changeset
1435 creaturae caritas potest esse perfecta, sed solum caritas Dei, qua
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parents: 26
diff changeset
1436 seipsum diligit. Ex parte vero diligentis caritas dicitur perfecta
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parents: 26
diff changeset
1437 quando aliquis secundum totum suum posse diligit. Quod quidem
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parents: 26
diff changeset
1438 contingit tripliciter. Uno modo, sic quod totum cor hominis
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diff changeset
1439 actualiter semper feratur in Deum. Et haec est perfectio caritatis
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diff changeset
1440 patriae, quae non est possibilis in hac vita, in qua impossibile
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parents: 26
diff changeset
1441 est, propter humanae vitae infirmitatem, semper actu cogitare de
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diff changeset
1442 Deo et moveri dilectione ad ipsum. Alio modo, ut homo studium suum
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parents: 26
diff changeset
1443 deputet ad vacandum Deo et rebus divinis, praetermissis aliis nisi
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diff changeset
1444 quantum necessitas praesentis vitae requirit. Et ista est perfectio
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diff changeset
1445 caritatis quae est possibilis in via, non tamen est communis
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parents: 26
diff changeset
1446 omnibus caritatem habentibus. Tertio modo, ita quod habitualiter
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parents: 26
diff changeset
1447 aliquis totum cor suum ponat in Deo, ita scilicet quod nihil
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parents: 26
diff changeset
1448 cogitet vel velit quod sit divinae dilectioni contrarium. Et haec
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parents: 26
diff changeset
1449 perfectio est communis omnibus caritatem habentibus.</p>
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parents: 26
diff changeset
1450 <p title="II-II q. 24 a. 8 ad 1"><a name="39849"><span class=
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parents: 26
diff changeset
1451 "ref">[39849] II&ordf;-IIae q. 24 a. 8 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1452 ergo dicendum quod apostolus negat de se perfectionem patriae. Unde
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parents: 26
diff changeset
1453 Glossa ibi dicit quod <i>perfectus erat viator, sed nondum ipsius
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parents: 26
diff changeset
1454 itineris perfectione perventor</i>.</p>
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parents: 26
diff changeset
1455 <p title="II-II q. 24 a. 8 ad 2"><a name="39850"><span class=
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parents: 26
diff changeset
1456 "ref">[39850] II&ordf;-IIae q. 24 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1457 dicendum quod hoc dicitur propter peccata venialia. Quae non
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parents: 26
diff changeset
1458 contrariantur habitui caritatis, sed actui, et ita non repugnant
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parents: 26
diff changeset
1459 perfectioni viae, sed perfectioni patriae.</p>
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parents: 26
diff changeset
1460 <p title="II-II q. 24 a. 8 ad 3"><a name="39851"><span class=
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parents: 26
diff changeset
1461 "ref">[39851] II&ordf;-IIae q. 24 a. 8 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1462 dicendum quod perfectio viae non est perfectio simpliciter. Et ideo
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parents: 26
diff changeset
1463 semper habet quo crescat.</p>
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parents: 26
diff changeset
1464 <br />
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parents: 26
diff changeset
1465 <div class="E">Articulus 9</div>
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parents: 26
diff changeset
1466 <p title="II-II q. 24 a. 9 arg. 1"><a name="39852"><span class=
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parents: 26
diff changeset
1467 "ref">[39852] II&ordf;-IIae q. 24 a. 9 arg. 1</span></a> Ad nonum
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parents: 26
diff changeset
1468 sic proceditur. Videtur quod inconvenienter distinguantur tres
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parents: 26
diff changeset
1469 gradus caritatis, scilicet caritas incipiens, proficiens et
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parents: 26
diff changeset
1470 perfecta. Inter principium enim caritatis et eius ultimam
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parents: 26
diff changeset
1471 perfectionem sunt multi gradus medii. Non ergo unum solum medium
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parents: 26
diff changeset
1472 debuit poni.</p>
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parents: 26
diff changeset
1473 <p title="II-II q. 24 a. 9 arg. 2"><a name="39853"><span class=
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parents: 26
diff changeset
1474 "ref">[39853] II&ordf;-IIae q. 24 a. 9 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1475 statim cum caritas incipit esse, incipit etiam proficere non ergo
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parents: 26
diff changeset
1476 debet distingui caritas proficiens a caritate incipiente.</p>
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parents: 26
diff changeset
1477 <p title="II-II q. 24 a. 9 arg. 3"><a name="39854"><span class=
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parents: 26
diff changeset
1478 "ref">[39854] II&ordf;-IIae q. 24 a. 9 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1479 quantumcumque aliquis habeat in hoc mundo caritatem perfectam,
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parents: 26
diff changeset
1480 potest etiam eius caritas augeri, ut dictum est. Sed caritatem
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parents: 26
diff changeset
1481 augeri est ipsam proficere. Ergo caritas perfecta non debet
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parents: 26
diff changeset
1482 distingui a caritate proficiente. Inconvenienter igitur praedicti
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parents: 26
diff changeset
1483 tres gradus caritatis assignantur.</p>
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parents: 26
diff changeset
1484 <p title="II-II q. 24 a. 9 s. c."><a name="39855"><span class=
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parents: 26
diff changeset
1485 "ref">[39855] II&ordf;-IIae q. 24 a. 9 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1486 est quod Augustinus dicit, super Prim. Canonic. Ioan., <i>caritas
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parents: 26
diff changeset
1487 cum fuerit nata, nutritur</i>, quod pertinet ad incipientes; <i>cum
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parents: 26
diff changeset
1488 fuerit nutrita, roboratur</i>, quod pertinet ad proficientes;
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parents: 26
diff changeset
1489 <i>cum fuerit roborata, perficitur</i>, quod pertinet ad perfectos.
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parents: 26
diff changeset
1490 Ergo est triplex gradus caritatis.</p>
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parents: 26
diff changeset
1491 <p title="II-II q. 24 a. 9 co."><a name="39856"><span class=
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parents: 26
diff changeset
1492 "ref">[39856] II&ordf;-IIae q. 24 a. 9 co.</span></a> Respondeo
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parents: 26
diff changeset
1493 dicendum quod spirituale augmentum caritatis considerari potest
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parents: 26
diff changeset
1494 quantum ad aliquid simile corporali hominis augmento. Quod quidem
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parents: 26
diff changeset
1495 quamvis in plurimas partes distingui possit, habet tamen aliquas
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parents: 26
diff changeset
1496 determinatas distinctiones secundum determinatas actiones vel
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parents: 26
diff changeset
1497 studia ad quae homo perducitur per augmentum, sicut infantilis
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parents: 26
diff changeset
1498 aetas dicitur antequam habeat usum rationis; postea autem
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parents: 26
diff changeset
1499 distinguitur alius status hominis quando iam incipit loqui et
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parents: 26
diff changeset
1500 ratione uti; iterum tertius status eius est pubertatis, quando iam
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parents: 26
diff changeset
1501 incipit posse generare; et sic inde quousque perveniatur ad
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parents: 26
diff changeset
1502 perfectum. Ita etiam et diversi gradus caritatis distinguuntur
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parents: 26
diff changeset
1503 secundum diversa studia ad quae homo perducitur per caritatis
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parents: 26
diff changeset
1504 augmentum. Nam primo quidem incumbit homini studium principale ad
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parents: 26
diff changeset
1505 recedendum a peccato et resistendum concupiscentiis eius, quae in
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parents: 26
diff changeset
1506 contrarium caritatis movent. Et hoc pertinet ad incipientes, in
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parents: 26
diff changeset
1507 quibus caritas est nutrienda vel fovenda ne corrumpatur. Secundum
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diff changeset
1508 autem studium succedit, ut homo principaliter intendat ad hoc quod
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diff changeset
1509 in bono proficiat. Et hoc studium pertinet ad proficientes, qui ad
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parents: 26
diff changeset
1510 hoc principaliter intendunt ut in eis caritas per augmentum
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parents: 26
diff changeset
1511 roboretur. Tertium autem studium est ut homo ad hoc principaliter
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parents: 26
diff changeset
1512 intendat ut Deo inhaereat et eo fruatur. Et hoc pertinet ad
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parents: 26
diff changeset
1513 perfectos, qui cupiunt dissolvi et esse cum Christo. Sicut etiam
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parents: 26
diff changeset
1514 videmus in motu corporali quod primum est recessus a termino;
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parents: 26
diff changeset
1515 secundum autem est appropinquatio ad alium terminum; tertium autem
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parents: 26
diff changeset
1516 quies in termino.</p>
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parents: 26
diff changeset
1517 <p title="II-II q. 24 a. 9 ad 1"><a name="39857"><span class=
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parents: 26
diff changeset
1518 "ref">[39857] II&ordf;-IIae q. 24 a. 9 ad 1</span></a> Ad primum
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diff changeset
1519 ergo dicendum quod omnis illa determinata distinctio quae potest
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parents: 26
diff changeset
1520 accipi in augmento caritatis, comprehenditur sub istis tribus quae
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parents: 26
diff changeset
1521 dicta sunt. Sicut etiam omnis divisio continuorum comprehenditur
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parents: 26
diff changeset
1522 sub tribus his, principio, medio et fine; ut philosophus dicit, in
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parents: 26
diff changeset
1523 I de caelo.</p>
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parents: 26
diff changeset
1524 <p title="II-II q. 24 a. 9 ad 2"><a name="39858"><span class=
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parents: 26
diff changeset
1525 "ref">[39858] II&ordf;-IIae q. 24 a. 9 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1526 dicendum quod illis in quibus caritas incipit, quamvis proficiant,
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parents: 26
diff changeset
1527 principalior tamen cura imminet ut resistant peccatis, quorum
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parents: 26
diff changeset
1528 impugnatione inquietantur. Sed postea, hanc impugnationem minus
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parents: 26
diff changeset
1529 sentientes, iam quasi securius ad profectum intendunt; ex una tamen
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parents: 26
diff changeset
1530 parte facientes opus, et ex alia parte habentes manum ad gladium,
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parents: 26
diff changeset
1531 ut dicitur in Esdra de aedificatoribus Ierusalem.</p>
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parents: 26
diff changeset
1532 <p title="II-II q. 24 a. 9 ad 3"><a name="39859"><span class=
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parents: 26
diff changeset
1533 "ref">[39859] II&ordf;-IIae q. 24 a. 9 ad 3</span></a> Ad tertium
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diff changeset
1534 dicendum quod perfecti etiam in caritate proficiunt, sed non est ad
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parents: 26
diff changeset
1535 hoc principalis eorum cura, sed iam eorum studium circa hoc maxime
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parents: 26
diff changeset
1536 versatur ut Deo inhaereant. Et quamvis hoc etiam quaerant et
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parents: 26
diff changeset
1537 incipientes et proficientes, tamen magis sentiunt circa alia
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parents: 26
diff changeset
1538 sollicitudinem, incipientes quidem de vitatione peccatorum,
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diff changeset
1539 proficientes vero de profectu virtutum.</p>
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parents: 26
diff changeset
1540 <br />
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parents: 26
diff changeset
1541 <div class="E">Articulus 10</div>
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parents: 26
diff changeset
1542 <p title="II-II q. 24 a. 10 arg. 1"><a name="39860"><span class=
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parents: 26
diff changeset
1543 "ref">[39860] II&ordf;-IIae q. 24 a. 10 arg. 1</span></a> Ad
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parents: 26
diff changeset
1544 decimum sic proceditur. Videtur quod caritas possit diminui.
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diff changeset
1545 Contraria enim nata sunt fieri circa idem. Sed diminutio et
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parents: 26
diff changeset
1546 augmentum sunt contraria. Cum igitur caritas augeatur, ut dictum
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parents: 26
diff changeset
1547 est supra, videtur quod etiam possit diminui.</p>
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parents: 26
diff changeset
1548 <p title="II-II q. 24 a. 10 arg. 2"><a name="39861"><span class=
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parents: 26
diff changeset
1549 "ref">[39861] II&ordf;-IIae q. 24 a. 10 arg. 2</span></a>
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parents: 26
diff changeset
1550 Praeterea, Augustinus, X Confess., ad Deum loquens, dicit, <i>minus
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parents: 26
diff changeset
1551 te amat qui tecum aliquid amat</i>. Et in libro octogintatrium
544e12f679ad convert to xml
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parents: 26
diff changeset
1552 quaest. dicit quod <i>nutrimentum caritatis est diminutio
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parents: 26
diff changeset
1553 cupiditatis</i>, ex quo videtur quod etiam e converso augmentum
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parents: 26
diff changeset
1554 cupiditatis sit diminutio caritatis. Sed cupiditas, qua amatur
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parents: 26
diff changeset
1555 aliquid aliud quam Deus, potest in homine crescere. Ergo caritas
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parents: 26
diff changeset
1556 potest diminui.</p>
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parents: 26
diff changeset
1557 <p title="II-II q. 24 a. 10 arg. 3"><a name="39862"><span class=
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parents: 26
diff changeset
1558 "ref">[39862] II&ordf;-IIae q. 24 a. 10 arg. 3</span></a>
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parents: 26
diff changeset
1559 Praeterea, sicut Augustinus dicit, VIII super Gen. ad Litt., <i>non
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parents: 26
diff changeset
1560 ita Deus operatur hominem iustum iustificando eum, ut, si
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parents: 26
diff changeset
1561 abscesserit, maneat in absente quod fecit</i>, ex quo potest accipi
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parents: 26
diff changeset
1562 quod eodem modo Deus operatur in homine caritatem eius conservando,
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parents: 26
diff changeset
1563 quo operatur primo ei caritatem infundendo. Sed in prima caritatis
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parents: 26
diff changeset
1564 infusione minus se praeparanti Deus minorem caritatem infundit.
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parents: 26
diff changeset
1565 Ergo etiam in conservatione caritatis minus se praeparanti minorem
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parents: 26
diff changeset
1566 caritatem conservat. Potest ergo caritas diminui.</p>
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parents: 26
diff changeset
1567 <p title="II-II q. 24 a. 10 s. c."><a name="39863"><span class=
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parents: 26
diff changeset
1568 "ref">[39863] II&ordf;-IIae q. 24 a. 10 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1569 est quod caritas in Scriptura igni comparatur, secundum illud Cant.
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parents: 26
diff changeset
1570 VIII, lampades eius, scilicet caritatis, lampades ignis atque
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parents: 26
diff changeset
1571 flammarum. Sed ignis, quandiu manet, semper ascendit. Ergo caritas,
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parents: 26
diff changeset
1572 quandiu manet, ascendere potest; sed descendere, idest diminui, non
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parents: 26
diff changeset
1573 potest.</p>
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parents: 26
diff changeset
1574 <p title="II-II q. 24 a. 10 co."><a name="39864"><span class=
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parents: 26
diff changeset
1575 "ref">[39864] II&ordf;-IIae q. 24 a. 10 co.</span></a> Respondeo
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parents: 26
diff changeset
1576 dicendum quod quantitas caritatis quam habet in comparatione ad
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diff changeset
1577 obiectum proprium, minui non potest, sicut nec augeri, ut supra
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diff changeset
1578 dictum est. Sed cum augeatur secundum quantitatem quam habet per
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parents: 26
diff changeset
1579 comparationem ad subiectum, hic oportet considerare utrum ex hac
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parents: 26
diff changeset
1580 parte diminui possit. Si autem diminuatur, oportet quod vel
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parents: 26
diff changeset
1581 diminuatur per aliquem actum; vel per solam cessationem ab actu.
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parents: 26
diff changeset
1582 Per cessationem quidem ab actu diminuuntur virtutes ex actibus
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parents: 26
diff changeset
1583 acquisitae, et quandoque etiam corrumpuntur, ut supra dictum est,
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parents: 26
diff changeset
1584 unde de amicitia philosophus dicit, in VIII Ethic., quod <i>multas
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parents: 26
diff changeset
1585 amicitias inappellatio solvit</i>, idest non appellare amicum vel
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parents: 26
diff changeset
1586 non colloqui ei. Sed hoc ideo est quia conservatio uniuscuiusque
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parents: 26
diff changeset
1587 rei dependet ex sua causa; causa autem virtutis acquisitae est
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parents: 26
diff changeset
1588 actus humanus; unde, cessantibus humanis actibus, virtus acquisita
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parents: 26
diff changeset
1589 diminuitur et tandem totaliter corrumpitur. Sed hoc in caritate
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parents: 26
diff changeset
1590 locum non habet, quia caritas non causatur ab humanis actibus, sed
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parents: 26
diff changeset
1591 solum a Deo, ut supra dictum est. Unde relinquitur quod etiam
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parents: 26
diff changeset
1592 cessante actu, propter hoc nec diminuitur nec corrumpitur, si desit
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parents: 26
diff changeset
1593 peccatum in ipsa cessatione. Relinquitur ergo quod diminutio
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parents: 26
diff changeset
1594 caritatis non possit causari nisi vel a Deo, vel ab aliquo peccato.
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parents: 26
diff changeset
1595 A Deo quidem non causatur aliquis defectus in nobis nisi per modum
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parents: 26
diff changeset
1596 poenae, secundum quod subtrahit gratiam in poenam peccati. Unde nec
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parents: 26
diff changeset
1597 ei competit diminuere caritatem nisi per modum poenae. Poena autem
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parents: 26
diff changeset
1598 debetur peccato. Unde relinquitur quod, si caritas diminuatur, quod
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parents: 26
diff changeset
1599 causa diminutionis eius sit peccatum, vel effective vel meritorie.
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parents: 26
diff changeset
1600 Neutro autem modo peccatum mortale diminuit caritatem, sed
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parents: 26
diff changeset
1601 totaliter corrumpit ipsam, et effective, quia omne peccatum mortale
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parents: 26
diff changeset
1602 contrariatur caritati, ut infra dicetur; et etiam meritorie, quia
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parents: 26
diff changeset
1603 qui peccando mortaliter aliquid contra caritatem agit, dignum est
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diff changeset
1604 ut Deus ei subtrahat caritatem. Similiter etiam nec per peccatum
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parents: 26
diff changeset
1605 veniale caritas diminui potest, neque effective, neque meritorie.
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diff changeset
1606 Effective quidem non, quia ad ipsam caritatem non attingit. Caritas
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diff changeset
1607 enim est circa finem ultimum, veniale autem peccatum est quaedam
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parents: 26
diff changeset
1608 inordinatio circa ea quae sunt ad finem. Non autem diminuitur amor
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parents: 26
diff changeset
1609 finis ex hoc quod aliquis inordinationem aliquam committit circa ea
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parents: 26
diff changeset
1610 quae sunt ad finem, sicut aliquando contingit quod aliqui infirmi,
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parents: 26
diff changeset
1611 multum amantes sanitatem, inordinate tamen se habent circa diaetae
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parents: 26
diff changeset
1612 observationem; sicut etiam et in speculativis falsae opiniones
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parents: 26
diff changeset
1613 circa ea quae deducuntur ex principiis, non diminuunt certitudinem
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parents: 26
diff changeset
1614 principiorum. Similiter etiam veniale peccatum non meretur
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parents: 26
diff changeset
1615 diminutionem caritatis. Cum enim aliquis delinquit in minori, non
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parents: 26
diff changeset
1616 meretur detrimentum pati in maiori. Deus enim non plus se avertit
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parents: 26
diff changeset
1617 ab homine quam homo se avertit ab ipso. Unde qui inordinate se
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parents: 26
diff changeset
1618 habet circa ea quae sunt ad finem, non meretur detrimentum pati in
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parents: 26
diff changeset
1619 caritate, per quam ordinatur ad ultimum finem. Unde consequens est
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parents: 26
diff changeset
1620 quod caritas nullo modo diminui possit, directe loquendo. Potest
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diff changeset
1621 tamen indirecte dici diminutio caritatis dispositio ad corruptionem
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parents: 26
diff changeset
1622 ipsius, quae fit vel per peccata venialia; vel etiam per
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parents: 26
diff changeset
1623 cessationem ab exercitio operum caritatis.</p>
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parents: 26
diff changeset
1624 <p title="II-II q. 24 a. 10 ad 1"><a name="39865"><span class=
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parents: 26
diff changeset
1625 "ref">[39865] II&ordf;-IIae q. 24 a. 10 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1626 ergo dicendum quod contraria sunt circa idem quando subiectum
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parents: 26
diff changeset
1627 aequaliter se habet ad utrumque contrariorum. Sed caritas non eodem
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parents: 26
diff changeset
1628 modo se habet ad augmentum et diminutionem, potest enim habere
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parents: 26
diff changeset
1629 causam augentem, sed non potest habere causam minuentem, sicut
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parents: 26
diff changeset
1630 dictum est. Unde ratio non sequitur.</p>
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parents: 26
diff changeset
1631 <p title="II-II q. 24 a. 10 ad 2"><a name="39866"><span class=
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parents: 26
diff changeset
1632 "ref">[39866] II&ordf;-IIae q. 24 a. 10 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1633 dicendum quod duplex est cupiditas. Una quidem qua finis in
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parents: 26
diff changeset
1634 creaturis constituitur. Et haec totaliter mortificat caritatem, cum
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parents: 26
diff changeset
1635 sit venenum ipsius, ut Augustinus dicit ibidem. Et hoc facit quod
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parents: 26
diff changeset
1636 Deus minus ametur, scilicet quam debet amari ex caritate, non
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diff changeset
1637 quidem caritatem diminuendo, sed eam totaliter tollendo. Et sic
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parents: 26
diff changeset
1638 intelligendum est quod dicitur, <i>minus te amat qui tecum aliquid
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parents: 26
diff changeset
1639 amat</i>, subditur enim, quod <i>non propter te amat</i>. Quod non
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diff changeset
1640 contingit in peccato veniali, sed solum in mortali, quod enim
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diff changeset
1641 amatur in peccato veniali, propter Deum amatur habitu, etsi non
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parents: 26
diff changeset
1642 actu. Est autem alia cupiditas venialis peccati, quae semper
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parents: 26
diff changeset
1643 diminuitur per caritatem, sed tamen talis cupiditas caritatem
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parents: 26
diff changeset
1644 diminuere non potest, ratione iam dicta.</p>
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parents: 26
diff changeset
1645 <p title="II-II q. 24 a. 10 ad 3"><a name="39867"><span class=
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parents: 26
diff changeset
1646 "ref">[39867] II&ordf;-IIae q. 24 a. 10 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1647 dicendum quod in infusione caritatis requiritur motus liberi
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parents: 26
diff changeset
1648 arbitrii, sicut supra dictum est. Et ideo illud quod diminuit
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parents: 26
diff changeset
1649 intensionem liberi arbitrii, dispositive operatur ad hoc quod
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parents: 26
diff changeset
1650 caritas infundenda sit minor. Sed ad conservationem caritatis non
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parents: 26
diff changeset
1651 requiritur motus liberi arbitrii, alioquin non remaneret in
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parents: 26
diff changeset
1652 dormientibus. Unde per impedimentum intensionis motus liberi
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parents: 26
diff changeset
1653 arbitrii non diminuitur caritas.</p>
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parents: 26
diff changeset
1654 <br />
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parents: 26
diff changeset
1655 <div class="E">Articulus 11</div>
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parents: 26
diff changeset
1656 <p title="II-II q. 24 a. 11 arg. 1"><a name="39868"><span class=
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parents: 26
diff changeset
1657 "ref">[39868] II&ordf;-IIae q. 24 a. 11 arg. 1</span></a> Ad
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parents: 26
diff changeset
1658 undecimum sic proceditur. Videtur quod caritas semel habita non
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parents: 26
diff changeset
1659 possit amitti. Si enim amittitur, non amittitur nisi propter
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parents: 26
diff changeset
1660 peccatum. Sed ille qui habet caritatem non potest peccare. Dicitur
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parents: 26
diff changeset
1661 enim I Ioan. III, <i>omnis enim qui natus est ex Deo, peccatum non
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diff changeset
1662 facit, quia semen ipsius in eo manet, et non potest peccare,
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diff changeset
1663 quoniam ex Deo natus est</i>. Caritatem autem non habent nisi filii
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diff changeset
1664 Dei, <i>ipsa enim est quae distinguit inter filios regni et filios
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parents: 26
diff changeset
1665 perditionis</i>, ut Augustinus dicit, in XV de Trin. Ergo ille qui
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parents: 26
diff changeset
1666 habet caritatem non potest eam amittere.</p>
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parents: 26
diff changeset
1667 <p title="II-II q. 24 a. 11 arg. 2"><a name="39869"><span class=
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parents: 26
diff changeset
1668 "ref">[39869] II&ordf;-IIae q. 24 a. 11 arg. 2</span></a>
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parents: 26
diff changeset
1669 Praeterea, Augustinus dicit, in VIII de Trin., quod <i>dilectio, si
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diff changeset
1670 non est vera, dilectio dicenda non est</i>. Sed sicut ipse dicit in
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parents: 26
diff changeset
1671 Epist. ad Iulianum comitem, <i>caritas quae deseri potest, nunquam
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diff changeset
1672 vera fuit</i>. Ergo neque caritas fuit. Si ergo caritas semel
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parents: 26
diff changeset
1673 habeatur, nunquam amittitur.</p>
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parents: 26
diff changeset
1674 <p title="II-II q. 24 a. 11 arg. 3"><a name="39870"><span class=
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parents: 26
diff changeset
1675 "ref">[39870] II&ordf;-IIae q. 24 a. 11 arg. 3</span></a>
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parents: 26
diff changeset
1676 Praeterea, Gregorius dicit, in homilia Pentecostes, quod <i>amor
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parents: 26
diff changeset
1677 Dei magna operatur, si est, si desinit operari, caritas non
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parents: 26
diff changeset
1678 est</i>. Sed nullus magna operando amittit caritatem. Ergo, si
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parents: 26
diff changeset
1679 caritas insit, amitti non potest.</p>
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parents: 26
diff changeset
1680 <p title="II-II q. 24 a. 11 arg. 4"><a name="39871"><span class=
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parents: 26
diff changeset
1681 "ref">[39871] II&ordf;-IIae q. 24 a. 11 arg. 4</span></a>
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parents: 26
diff changeset
1682 Praeterea, liberum arbitrium non inclinatur ad peccatum nisi per
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parents: 26
diff changeset
1683 aliquod motivum ad peccandum. Sed caritas excludit omnia motiva ad
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parents: 26
diff changeset
1684 peccandum, et amorem sui, et cupiditatem, et quidquid aliud
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parents: 26
diff changeset
1685 huiusmodi est. Ergo caritas amitti non potest.</p>
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parents: 26
diff changeset
1686 <p title="II-II q. 24 a. 11 s. c."><a name="39872"><span class=
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parents: 26
diff changeset
1687 "ref">[39872] II&ordf;-IIae q. 24 a. 11 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1688 est quod dicitur Apoc. II, <i>habeo adversum te pauca, quod
544e12f679ad convert to xml
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parents: 26
diff changeset
1689 caritatem primam reliquisti</i>.</p>
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parents: 26
diff changeset
1690 <p title="II-II q. 24 a. 11 co."><a name="39873"><span class=
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parents: 26
diff changeset
1691 "ref">[39873] II&ordf;-IIae q. 24 a. 11 co.</span></a> Respondeo
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parents: 26
diff changeset
1692 dicendum quod per caritatem spiritus sanctus in nobis habitat, ut
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parents: 26
diff changeset
1693 ex supradictis patet. Tripliciter ergo possumus considerare
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parents: 26
diff changeset
1694 caritatem. Uno modo, ex parte spiritus sancti moventis animam ad
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parents: 26
diff changeset
1695 diligendum Deum. Et ex hac parte caritas impeccabilitatem habet ex
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parents: 26
diff changeset
1696 virtute spiritus sancti, qui infallibiliter operatur quodcumque
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parents: 26
diff changeset
1697 voluerit. Unde impossibile est haec duo simul esse vera, quod
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parents: 26
diff changeset
1698 spiritus sanctus aliquem velit movere ad actum caritatis, et quod
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parents: 26
diff changeset
1699 ipse caritatem amittat peccando, nam donum perseverantiae
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parents: 26
diff changeset
1700 computatur inter <i>beneficia Dei quibus certissime liberantur
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parents: 26
diff changeset
1701 quicumque liberantur</i>, ut Augustinus dicit, in libro de Praed.
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parents: 26
diff changeset
1702 Sanct. Alio modo potest considerari caritas secundum propriam
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parents: 26
diff changeset
1703 rationem. Et sic caritas non potest nisi illud quod pertinet ad
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parents: 26
diff changeset
1704 caritatis rationem. Unde caritas nullo modo potest peccare, sicut
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parents: 26
diff changeset
1705 nec calor potest infrigidare; et sicut etiam iniustitia non potest
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parents: 26
diff changeset
1706 bonum facere, ut Augustinus dicit, in libro de Serm. Dom. in monte.
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parents: 26
diff changeset
1707 Tertio modo potest considerari caritas ex parte subiecti, quod est
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parents: 26
diff changeset
1708 vertibile secundum arbitrii libertatem. Potest autem attendi
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parents: 26
diff changeset
1709 comparatio caritatis ad hoc subiectum et secundum universalem
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parents: 26
diff changeset
1710 rationem qua comparatur forma ad materiam; et secundum specialem
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parents: 26
diff changeset
1711 rationem qua comparatur habitus ad potentiam. Est autem de ratione
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parents: 26
diff changeset
1712 formae quod sit in subiecto amissibiliter quando non replet totam
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parents: 26
diff changeset
1713 potentialitatem materiae, sicut patet in formis generabilium et
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diff changeset
1714 corruptibilium. Quia materia horum sic recipit unam formam quod
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parents: 26
diff changeset
1715 remanet in ea potentia ad aliam formam, quasi non repleta tota
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parents: 26
diff changeset
1716 materiae potentialitate per unam formam; et ideo una forma potest
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parents: 26
diff changeset
1717 amitti per acceptionem alterius. Sed forma corporis caelestis, quia
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parents: 26
diff changeset
1718 replet totam materiae potentialitatem, ita quod non remanet in ea
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parents: 26
diff changeset
1719 potentia ad aliam formam, inamissibiliter inest. Sic igitur caritas
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parents: 26
diff changeset
1720 patriae, quia replet totam potentialitatem rationalis mentis,
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parents: 26
diff changeset
1721 inquantum scilicet omnis actualis motus eius fertur in Deum,
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parents: 26
diff changeset
1722 inamissibiliter habetur. Caritas autem viae non sic replet
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parents: 26
diff changeset
1723 potentialitatem sui subiecti, quia non semper actu fertur in Deum.
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diff changeset
1724 Unde quando actu in Deum non fertur, potest aliquid occurrere per
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parents: 26
diff changeset
1725 quod caritas amittatur. Habitui vero proprium est ut inclinet
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parents: 26
diff changeset
1726 potentiam ad agendum quod convenit habitui inquantum facit id
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diff changeset
1727 videri bonum quod ei convenit, malum autem quod ei repugnat. Sicut
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diff changeset
1728 enim gustus diiudicat sapores secundum suam dispositionem, ita mens
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parents: 26
diff changeset
1729 hominis diiudicat de aliquo faciendo secundum suam habitualem
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parents: 26
diff changeset
1730 dispositionem, unde et philosophus dicit, in III Ethic., quod
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parents: 26
diff changeset
1731 <i>qualis unusquisque est, talis finis videtur ei</i>. Ibi ergo
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parents: 26
diff changeset
1732 caritas inamissibiliter habetur, ubi id quod convenit caritati non
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parents: 26
diff changeset
1733 potest videri nisi bonum, scilicet in patria, ubi Deus videtur per
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parents: 26
diff changeset
1734 essentiam, quae est ipsa essentia bonitatis. Et ideo caritas
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parents: 26
diff changeset
1735 patriae amitti non potest. Caritas autem viae, in cuius statu non
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parents: 26
diff changeset
1736 videtur ipsa Dei essentia, quae est essentia bonitatis, potest
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parents: 26
diff changeset
1737 amitti.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1738 <p title="II-II q. 24 a. 11 ad 1"><a name="39874"><span class=
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parents: 26
diff changeset
1739 "ref">[39874] II&ordf;-IIae q. 24 a. 11 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1740 ergo dicendum quod auctoritas illa loquitur secundum potestatem
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parents: 26
diff changeset
1741 spiritus sancti, cuius conservatione a peccato immunes redduntur
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parents: 26
diff changeset
1742 quos ipse movet quantum ipse voluerit.</p>
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parents: 26
diff changeset
1743 <p title="II-II q. 24 a. 11 ad 2"><a name="39875"><span class=
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parents: 26
diff changeset
1744 "ref">[39875] II&ordf;-IIae q. 24 a. 11 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1745 dicendum quod caritas quae deseri potest ex ipsa ratione caritatis,
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parents: 26
diff changeset
1746 vera caritas non est. Hoc enim esset si hoc in suo amore haberet,
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parents: 26
diff changeset
1747 quod ad tempus amaret et postea amare desineret quod non esset
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parents: 26
diff changeset
1748 verae dilectionis. Sed si caritas amittatur ex mutabilitate
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parents: 26
diff changeset
1749 subiecti, contra propositum caritatis, quod in suo actu includitur;
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parents: 26
diff changeset
1750 hoc non repugnat veritati caritatis.</p>
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parents: 26
diff changeset
1751 <p title="II-II q. 24 a. 11 ad 3"><a name="39876"><span class=
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parents: 26
diff changeset
1752 "ref">[39876] II&ordf;-IIae q. 24 a. 11 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1753 dicendum quod amor Dei semper magna operatur in proposito, quod
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parents: 26
diff changeset
1754 pertinet ad rationem caritatis. Non tamen semper magna operatur in
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parents: 26
diff changeset
1755 actu, propter conditionem subiecti.</p>
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parents: 26
diff changeset
1756 <p title="II-II q. 24 a. 11 ad 4"><a name="39877"><span class=
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parents: 26
diff changeset
1757 "ref">[39877] II&ordf;-IIae q. 24 a. 11 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
1758 dicendum quod caritas, secundum rationem sui actus, excludit omne
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parents: 26
diff changeset
1759 motivum ad peccandum. Sed quandoque contingit quod caritas actu non
544e12f679ad convert to xml
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parents: 26
diff changeset
1760 agit. Et tunc potest intervenire aliquod motivum ad peccandum, cui
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parents: 26
diff changeset
1761 si consentiatur, caritas amittitur.</p>
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parents: 26
diff changeset
1762 <br />
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parents: 26
diff changeset
1763 <div class="E">Articulus 12</div>
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parents: 26
diff changeset
1764 <p title="II-II q. 24 a. 12 arg. 1"><a name="39878"><span class=
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parents: 26
diff changeset
1765 "ref">[39878] II&ordf;-IIae q. 24 a. 12 arg. 1</span></a> Ad
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parents: 26
diff changeset
1766 duodecimum sic proceditur. Videtur quod caritas non amittatur per
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parents: 26
diff changeset
1767 unum actum peccati mortalis. Dicit enim Origenes, in I Periarch.,
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parents: 26
diff changeset
1768 <i>si aliquando satietas capit aliquem ex his qui in summo
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parents: 26
diff changeset
1769 perfectoque constiterint gradu, non arbitror quod ad subitum quis
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parents: 26
diff changeset
1770 evacuetur aut decidat, sed paulatim ac per partes eum decidere
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parents: 26
diff changeset
1771 necesse est</i>. Sed homo decidit caritatem amittens. Ergo caritas
544e12f679ad convert to xml
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parents: 26
diff changeset
1772 non amittitur per unum solum actum peccati mortalis.</p>
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parents: 26
diff changeset
1773 <p title="II-II q. 24 a. 12 arg. 2"><a name="39879"><span class=
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parents: 26
diff changeset
1774 "ref">[39879] II&ordf;-IIae q. 24 a. 12 arg. 2</span></a>
544e12f679ad convert to xml
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parents: 26
diff changeset
1775 Praeterea, Leo Papa dicit, in Serm. de passione, alloquens Petrum,
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parents: 26
diff changeset
1776 <i>vidit in te dominus non fidem victam, non dilectionem aversam,
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parents: 26
diff changeset
1777 sed constantiam fuisse turbatam. Abundavit fletus, ubi non defecit
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parents: 26
diff changeset
1778 affectus, et fons caritatis lavit verba formidinis</i>. Et ex hoc
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diff changeset
1779 accepit Bernardus quod dixit <i>in Petro caritatem non fuisse
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diff changeset
1780 extinctam, sed sopitam</i>. Sed Petrus, negando Christum, peccavit
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diff changeset
1781 mortaliter. Ergo caritas non amittitur per unum actum peccati
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diff changeset
1782 mortalis.</p>
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diff changeset
1783 <p title="II-II q. 24 a. 12 arg. 3"><a name="39880"><span class=
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diff changeset
1784 "ref">[39880] II&ordf;-IIae q. 24 a. 12 arg. 3</span></a>
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diff changeset
1785 Praeterea, caritas est fortior quam virtus acquisita. Sed habitus
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diff changeset
1786 virtutis acquisitae non tollitur per unum actum peccati contrarium.
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diff changeset
1787 Ergo multo minus caritas tollitur per unum actum peccati mortalis
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diff changeset
1788 contrarium.</p>
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diff changeset
1789 <p title="II-II q. 24 a. 12 arg. 4"><a name="39881"><span class=
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diff changeset
1790 "ref">[39881] II&ordf;-IIae q. 24 a. 12 arg. 4</span></a>
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diff changeset
1791 Praeterea, caritas importat dilectionem Dei et proximi. Sed aliquis
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diff changeset
1792 committens aliquod peccatum mortale retinet dilectionem Dei et
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diff changeset
1793 proximi, ut videtur, inordinatio enim affectionis circa ea quae
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diff changeset
1794 sunt ad finem non tollit amorem finis, ut supra dictum est. Ergo
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diff changeset
1795 potest remanere caritas ad Deum, existente peccato mortali per
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diff changeset
1796 inordinatam affectionem circa aliquod temporale bonum.</p>
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diff changeset
1797 <p title="II-II q. 24 a. 12 arg. 5"><a name="39882"><span class=
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diff changeset
1798 "ref">[39882] II&ordf;-IIae q. 24 a. 12 arg. 5</span></a>
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diff changeset
1799 Praeterea, virtutis theologicae obiectum est ultimus finis. Sed
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diff changeset
1800 aliae virtutes theologicae, scilicet fides et spes, non excluduntur
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diff changeset
1801 per unum actum peccati mortalis, immo remanent informes. Ergo etiam
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diff changeset
1802 caritas potest remanere informis, etiam uno peccato mortali
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diff changeset
1803 perpetrato.</p>
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diff changeset
1804 <p title="II-II q. 24 a. 12 s. c."><a name="39883"><span class=
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diff changeset
1805 "ref">[39883] II&ordf;-IIae q. 24 a. 12 s. c.</span></a> Sed
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diff changeset
1806 contra, per peccatum mortale fit homo dignus morte aeterna,
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diff changeset
1807 secundum illud Rom. VI, <i>stipendia peccati mors</i>. Sed quilibet
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diff changeset
1808 habens caritatem habet meritum vitae aeternae, dicitur enim Ioan.
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diff changeset
1809 XIV, <i>si quis diligit me, diligetur a patre meo, et ego diligam
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diff changeset
1810 eum, et manifestabo ei meipsum</i>; in qua quidem manifestatione
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diff changeset
1811 vita aeterna consistit, secundum illud Ioan. XVII, <i>haec est vita
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diff changeset
1812 aeterna, ut cognoscant te, verum Deum, et quem misisti, Iesum
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diff changeset
1813 Christum</i>. Nullus autem potest esse simul dignus vita aeterna et
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diff changeset
1814 morte aeterna. Ergo impossibile est quod aliquis habeat caritatem
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diff changeset
1815 cum peccato mortali. Tollitur ergo caritas per unum actum peccati
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diff changeset
1816 mortalis.</p>
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diff changeset
1817 <p title="II-II q. 24 a. 12 co."><a name="39884"><span class=
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diff changeset
1818 "ref">[39884] II&ordf;-IIae q. 24 a. 12 co.</span></a> Respondeo
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diff changeset
1819 dicendum quod unum contrarium per aliud contrarium superveniens
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1820 tollitur. Quilibet autem actus peccati mortalis contrariatur
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diff changeset
1821 caritati secundum propriam rationem, quae consistit in hoc quod
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1822 Deus diligatur super omnia, et quod homo totaliter se illi
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diff changeset
1823 subiiciat, omnia sua referendo in ipsum. Est igitur de ratione
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1824 caritatis ut sic diligat Deum quod in omnibus velit se ei
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diff changeset
1825 subiicere, et praeceptorum eius regulam in omnibus sequi, quidquid
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diff changeset
1826 enim contrariatur praeceptis eius, manifeste contrariatur caritati.
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diff changeset
1827 Unde de se habet quod caritatem excludere possit. Et si quidem
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diff changeset
1828 caritas esset habitus acquisitus ex virtute subiecti dependens, non
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diff changeset
1829 oporteret quod statim per unum actum contrarium tolleretur. Actus
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diff changeset
1830 enim non directe contrariatur habitui, sed actui, conservatio autem
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diff changeset
1831 habitus in subiecto non requirit continuitatem actus, unde ex
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diff changeset
1832 superveniente contrario actu non statim habitus acquisitus
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diff changeset
1833 excluditur. Sed caritas, cum sit habitus infusus, dependet ex
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diff changeset
1834 actione Dei infundentis, qui sic se habet in infusione et
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diff changeset
1835 conservatione caritatis sicut sol in illuminatione aeris, ut dictum
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diff changeset
1836 est. Et ideo, sicut lumen statim cessaret esse in aere quod aliquod
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diff changeset
1837 obstaculum poneretur illuminationi solis, ita etiam caritas statim
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diff changeset
1838 deficit esse in anima quod aliquod obstaculum ponitur influentiae
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diff changeset
1839 caritatis a Deo in animam. Manifestum est autem quod per quodlibet
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diff changeset
1840 mortale peccatum, quod divinis praeceptis contrariatur, ponitur
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diff changeset
1841 praedictae infusioni obstaculum, quia ex hoc ipso quod homo
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diff changeset
1842 eligendo praefert peccatum divinae amicitiae, quae requirit ut Dei
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diff changeset
1843 voluntatem sequamur, consequens est ut statim per unum actum
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diff changeset
1844 peccati mortalis habitus caritatis perdatur. Unde et Augustinus
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diff changeset
1845 dicit, VIII super Gen. ad Litt., quod <i>homo, Deo sibi praesente,
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diff changeset
1846 illuminatur; absente autem, continuo tenebratur; a quo non locorum
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diff changeset
1847 intervallis, sed voluntatis aversione disceditur</i>.</p>
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diff changeset
1848 <p title="II-II q. 24 a. 12 ad 1"><a name="39885"><span class=
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diff changeset
1849 "ref">[39885] II&ordf;-IIae q. 24 a. 12 ad 1</span></a> Ad primum
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diff changeset
1850 ergo dicendum quod verbum Origenis potest uno modo sic intelligi
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diff changeset
1851 quod homo qui est in statu perfecto non subito procedit in actum
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diff changeset
1852 peccati mortalis, sed ad hoc disponitur per aliquam negligentiam
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diff changeset
1853 praecedentem. Unde et peccata venialia dicuntur esse dispositio ad
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diff changeset
1854 mortale, sicut supra dictum est. Sed tamen per unum actum peccati
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diff changeset
1855 mortalis, si eum commiserit, decidit, caritate amissa. Sed quia
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diff changeset
1856 ipse subdit, <i>si aliquis brevis lapsus acciderit, et cito
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diff changeset
1857 resipiscat, non penitus ruere videtur</i>, potest aliter dici quod
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diff changeset
1858 ipse intelligit eum penitus evacuari et decidere qui sic decidit ut
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diff changeset
1859 ex malitia peccet. Quod non statim in viro perfecto a principio
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diff changeset
1860 contingit.</p>
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diff changeset
1861 <p title="II-II q. 24 a. 12 ad 2"><a name="39886"><span class=
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diff changeset
1862 "ref">[39886] II&ordf;-IIae q. 24 a. 12 ad 2</span></a> Ad secundum
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diff changeset
1863 dicendum quod caritas amittitur dupliciter. Uno modo, directe, per
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diff changeset
1864 actualem contemptum. Et hoc modo Petrus caritatem non amisit. Alio
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diff changeset
1865 modo, indirecte, quando committitur aliquod contrarium caritati
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diff changeset
1866 propter aliquam passionem concupiscentiae vel timoris. Et hoc modo
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diff changeset
1867 Petrus, contra caritatem faciens, caritatem amisit, sed eam cito
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diff changeset
1868 recuperavit.</p>
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diff changeset
1869 <p title="II-II q. 24 a. 12 ad 4"><a name="39887"><span class=
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diff changeset
1870 "ref">[39887] II&ordf;-IIae q. 24 a. 12 ad 4</span></a> Ad quartum
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diff changeset
1871 dicendum quod non quaelibet inordinatio affectionis quae est circa
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diff changeset
1872 ea quae sunt ad finem, idest circa bona creata, constituit peccatum
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diff changeset
1873 mortale, sed solum quando est talis inordinatio quae repugnat
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diff changeset
1874 divinae voluntati. Et hoc directe contrariatur caritati, ut dictum
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diff changeset
1875 est.</p>
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diff changeset
1876 <p title="II-II q. 24 a. 12 ad 5"><a name="39888"><span class=
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diff changeset
1877 "ref">[39888] II&ordf;-IIae q. 24 a. 12 ad 5</span></a> Ad quintum
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diff changeset
1878 dicendum quod caritas importat unionem quandam ad Deum, non autem
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diff changeset
1879 fides neque spes. Omne autem peccatum mortale consistit in
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diff changeset
1880 aversione a Deo, ut supra dictum est. Et ideo omne peccatum mortale
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diff changeset
1881 contrariatur caritati. Non autem omne peccatum mortale contrariatur
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diff changeset
1882 fidei vel spei, sed quaedam determinata peccata, per quae habitus
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diff changeset
1883 fidei et spei tollitur, sicut et per omne peccatum mortale habitus
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diff changeset
1884 caritatis. Unde patet quod caritas non potest remanere informis,
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diff changeset
1885 cum sit ultima forma virtutum, ex hoc quod respicit Deum in ratione
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diff changeset
1886 finis ultimi, ut dictum est.</p>
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diff changeset
1887 <div class="centro"><br />
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diff changeset
1888 <p><a href="sth3017.html"><img src="icons/ageretro.gif" width="19"
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diff changeset
1889 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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diff changeset
1890 <a href="sth3025.html"><img src="icons/ageultra.gif" width="19"
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diff changeset
1891 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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1892 <br />
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diff changeset
1893 <hr />
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1894 <br />
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diff changeset
1895 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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diff changeset
1896 hanc editionem<br />
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diff changeset
1897 Iura omnia asservantur<br />
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diff changeset
1898 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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1899 style="text-decoration=none">49644264</a></address>
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1900 </div>
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1901 </body>
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1902 </html>